€ 


^  PRINCETON,    N.    J.  <<> 


Presented  by  Mr   Samuel  Agnevv  of  Philadelphia,  Pa. 


^^7r2£^  (T^//.  on  Baptism,  No.      /  (^  ^L^  Ji^ 


AN   ESSAY 


REGENERATION 


BY  THE  RIGHT  REV.  HENRY  U.  ONDERDONK,  D.D. 

ASSISTANT  BISHOP  OF  THE  PROTESTANT  EPISCOPAL  CHURCH  IN  THE 
COMMONWEALTH  OF  PENNSYLVANIA. 


Isto  raodo,  quoiiiam  homines  moriales  sunt,  sint  aliqui  inraortales:  etquo- 
niam  nascuntur  in  terra,  nascantur  et  in  aqua.  • 

Cic.  de  Nat.  Deor.  L.\.c.  39. 

Pauci,  quos     .... 

-    .    .    ardens  evexit  ad  sethera  virtus, 
Dis  geniti    .;.... 

yEne?".i,  L.  6.  v.  129.  - 


PHILADELPHIA: 

JOHN  C.  PKCIIIN,  13  SOUTH  FOUUTH  STREET. 

1835. 


WILLIAM  STAVELY,  PRINTER, 

No.  12  Pear  Street. 


CLERGY  OF  THE  PROTESTANT  EPISCOPAL  CHURCH 


THE  DIOCESES  OF  PENNSYLVANIA  AND   DELAWARE, 


ESSAY  IS  INSCRIBED, 


THEIll   AFFKCTIONATR  FRrE^D   ANn   BUOTHKR, 


THt:  AUTHOR 


Digitized  by  the  Internet  Arciiive 

in  2011  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/essayonregeneratOOonde 


%^-  O      -yr     a     '-^f^ 


PREFACE 


At  an  early  period  of  his  ministry,  and  in  a  remote 
situation  where  he  had  access  to  but  few  books,  and  to 
almost  none  of  the  principal  treatises  on  Baptismal  Re- 
generation, the  author  of  the  following  pages  was  com- 
pelled to  write  on  that  subject.  He  had  been  taught 
that  baptism  is  the  only  regeneration  in  this  life,  and 
that  the  moral  change  from  sin  to  holiness  bhould  be 
termed  conversion  or  renovation ;  and  he  had  passively 
imbibed  that  opinion.  His  position  however  as  a  con- 
trovertist,  and  his  want  of  books,  required  him  now  to 
argue  the  matter  for  himself,  and  to  make  the  chief 
source  of  his  arguments  the  Bible,  with  but  little  help 
from  commentators  and  other  authorities.  Having  ful- 
filled hastily  his  task,  he  published,  at  the  close  of  the 
year  1818,  a  dissertation  agreeing  in  doctrine  with  the 
present  one.  In  1832,  it  was  republished,  much  en- 
larged, and  after  deeper  reflection  than  could  at  first  be 
devoted  to  it,  in  the  Protestant  Episcopalian;  and  in 
1834,  with  some  further  additions,  in  the  Churchman. 
The  essay,  thoroughly  re-examined,  is  again  submitted 
to' the  public,  in  a  form  yet  more  expanded,  as  well  as 
remodelled. 

a2 


6  PREFACE. 

The  primary  object  of  the  author  was,  as  intimated, 
to  argue  the  subject  of  baptismal  regeneration ;  and 
hence,  that  of  regeneration  in  the  popular  or  moral  sense 
was  not  treated  largely.  Neither  is  it  now ;  though 
some  further  arguments  and  practical  observations  are 
inserted.  As  little  also  as  possible  are  those  doctrinal 
points  introduced,  which  are  only  incidentally  connected 
with  the  main  discussion. 

From  private  communications,  and  from  some  public 
notices,  the  author  has  reason  to  believe  that  his  produc- 
tion has  been  well  received;  not  of  course  to  the  extent 
of  effecting  uniformity  of  opinion,  or  much  approxima- 
tion to  it;  yet  sufficiently  to  justify  him  in  devoting  fur- 
ther pains  to  its  improvement,  and  again  offering  it  to 
notice.  From  the  circumstances  under  which  it  was 
first  written,  it  was  an  attempt  at  an  inductive  investi- 
gation of  the  subject,  on  the  basis  of  scripture ;  as  such 
an  attempt  the  author  still  regards  it :  and  if  it  fail  in 
leading  to  the  certainty  produced  by  that  mode  of  rea- 
soning, the  failure  must  be  ascribed  to  unskilfulness  in 
the  execution. 

Philadelphia,  March,  1835. 


'    tl  "^  >^  '^% 

r:o  ^     r>    y:^,    -''   \ 


CONTENTS. 


INTRODUCTION, 

CHAPTER  I. 

The  Change  of  State — Regeneration. 

Sect.  1.     Scriptural  Proofs,  -  -  -  -  15 

Sect.  2.     Quotations  from  the  Apocrypha,  -  -  22 

CHAPTER  II. 

The  Change  of  Character — Regeneration. 

Sect.  1.     Scriptural  Proofs.  ...  -  24 

Sect.  3.     Quotations  from  the  Apocrypha,  -  -  30 

Sect.  3.    An  Objection  Answered,  -  -  -  31 

CHAPTER  III. 

Baptismal  Regeneration. 

Sect.  1.  Scriptural  Proofs,  -  -  -  -  41 

Sect.  2.  The  Authority  of  the  Fathers,   -  -  -  46 

Sect.  3.  Other  Human  Authorities,  ...  50 

Sect.  4.  Further  Remarks  on  Baptismal  Regeneration,     -  58 

CHAPTER  IV. 

JMoral  Regeneration. 
Sect.  1 .    Scriptural  Proofs,  •  -  •  .  65 

Sect.  2.     The  Authority  of  the  Fathers,     -  -  -  73 

Sect.  3.     The  Theory — No  Regeneration  but  in  Baptism,  77 

Sect.  4.     The  Theory — that  the  Grace  of  Baptismal  Re- 
generation is  of  a  Moral  kind,  -  -  81 
Sect,  5.     The  Theory  of  the  Two  Regenerations,               -             87 
Sect.  6.     Moral  Regeneration  gradual,  and  capable  of  Re- 
petition,       -             -             -             -             -  96 
Sect.  7.     Practical  Remarks  on  Moral  Regeneration,          -           105 


CONTENTS. 

CHAPTER  V. 

The  Theory  of  the  Two  Regenerations  applied  to  the  Standards  and 
Offices  of  the  Protestant  Episcopal  Church. 

Sect.  1.     The  Standards  examined,  -  -  -  114 

Sect.  2.     The  Offices  examined,   -  -  -  -  122 

CONCLUSION, -  127 

APPENDIX. 

Regeneration  synonymous  with  Renovation  or  JYew  Crea- 
tion, '  -  -  -  -  -  -  131 


^.  tc.'^- 


AN  ESSAY  ON  REGET^'^^XtION. 


4     V   ^'  '^ 


vv? 


INTRODUCTION. 

The  word  Regeneration  is  applied,  as  are  also  several  kin- 
dred expressions,  to  a  certain  change  of  state,  and  to  a  cer- 
tain change  of  character.  It  is  a  figurative  term,  founded 
on  the  natural  birth  or  begetting  of  human  beings.  When 
either  of  the  changes  takes  place,  the  subject  of  it  is  said 
to  be  born  again,  newborn,  begotten  again,  or  regenerated. 
Our  authority  for  giving  the  word  this  twofold  signification, 
is  Scripture,  in  its  obvious  or  just  meaning. 

The  change  of  state  alluded  to,  is  the  transition  from 
being  out  of  the  visible  church  to  being  within  that  body. 
The  change  of  character,  is  recovery  from  the  dominion  of 
sin  to  victory  over  it ;  and,  when  combined  with  the  change 
of  state  or  union  with  the  church,  from  the  curse  of  sin  to 
pardon.^ 

I  Baptism  is  the  seal  of  the  covenant  of  pardon  through  Christ;  it  is  not  in 
itself  pardon  or  remission  of  sins,  for  the  covenant  requires  repentance  and 
faith,  or  the  change  of  character,  as  conditions.  Neither  the  covenant  nor 
its  seal,  therefore,  positively  avail,  till  the  conditions  are  fulfilled.  When 
ix)th  the  above  changes  exist  in  any  person,  he  is  in  a  state  of  pardon — which 
however  requires  to  be  persevered  in,  and  to  be  perfected. 

Exception  may  perhaps  be  taken  to  the  words  state  and  character,  as  used 
to  distinguish  these  two  changes,  viz.  that  there  is  a  change  ofontuard  charac- 
ter in  baptism,  and  of  imvard  state  in  the  recovery  from  sin,  and  that  they  are 
thus  convertible  terms.  But  we  request  that  critical  scruples  be  dis- 
pensed with,  as  is  done  frequently  in  theological  and  other  nomenclature, 
and  these  expressions  allowed  as  arbitrary  designations  of  the  two  change* 
to  which  we  apply  the  name  Regeneration. 


8  INTRODUCTION. 

That  change  of  state  which  is  the  transition  from  being 
out  of  the  visible  church  to  being  within  it,  is,  in  the  chris- 
tian church,  effected  in  baptism,  and  by  the  Holy  Spirit, 
the  minister  being  his  agent.  And  this  operation  of  the 
Spirit  is,  in  scripture,  called  regeneration.  Hence,  chris- 
tian baptism  consists  always  of  two  parts,  washing  per- 
formed by  the  minister,  and  regeneration  effected  by  the 
Holy  Ghost.  In  every  christian  baptism,  whatever  be  the 
personal  qualities  of  the  individual  baptized,  both  these 
parts  exist,  washing  and  regeneration. 

That  change  of  character^  which  is  recovery  from  the 
dominion  of  sin  to  victory  over  it,  and,  when  combined  with 
baptism,  from  its  curse  to  pardon,  is  ordinarily  effected  in 
the  use  of  the  means  of  grace,  yet  by  the  Holy  Spirit,  by 
his  power  only  ;  and  the  change  is  gradual  and  progressive. 
The  means  of  grace  are  various — union  with  the  visible 
church  ;  prosperous  or  adverse  dispensations  of  Providence; 
pious  education  ;  the  word  of  God,  whether  read  in  the  Bi- 
ble, or  expounded  and  enforced  in  preaching,  or  in  religious 
books  or  conversation  ;  prayer,  in  all  its  branches;  solemn 
benedictions  ;  the  sacraments,  in  baptism,  as  one  of  the 
sacraments,  devoutly  received  by  an  adult,  piety  is  fur- 
thered ;  and,  in  both  adults  and  infants,  '  grace  is  increased 
by  virtue   of  prayer  unto  God  :'^  this,  however,  being  an 

1  See  Article  xxvii.  On  this  portion  of  ourArticle  on  Baptism,  a  few  re- 
marks may  be  made  here.  1.  Bishop  Taylor,  in  his  Sermons,  {V.  2.  p.  25;) 
says,  *  baptism  is  but  a  prayer,  and  the  holy  sacrament  of  the  Lord's  supper 
is  but  a  prayer,'  &c.  This  is  rhetorical  language.  The  sacraments  are  in- 
deed of  the  nature  of  prayer,  yet  also  more  than  prayer;  as  the  outward  act 
of  devotion  is  more  than  the  essence  of  devotion,  which  is  only  in  the 
heart.  Each  of  these  outward  acts,  combined  with  inward  devotion,  re- 
ceives a  greater  blessing  than  inward  devotion  does  alone.  2.  The'  virtue' 
of  baptism  as  a'  prayer'  or  act  of  devotion,  or  of  the  prayers  added  to  the 
rite,  is  no  more  infallible,  we  presume,  than  the  *  virtue'  of  other  prayers 
and  devotions.  Of  course  the  '  increase  of  grace,'  mentioned  in  the  Article, 
is  not  an  absolutely  certain  consequence  of  the  reception  of  that  sacrament. 
3.  This  language  of  the  Article  affords  no  countenance,  as  has  been  alleged, 


iNTRODucnorf. 


9 


element  of  the  change  of  character,  is  not  to  be  confounded 
with  the  change  of  state  then  effected.  The  operation  of 
the  Spirit  in  producing  this  change  of  character  is  often 
called,  in  scripture,  conversion  or  turning ;  it  is  often  called 
renovation  or  renewing,  which  word  means  properly,  not 
mere  refreshing,  as  is  commonly  imagined,  but  making 
anew  or  neic -creating  ;  it  is  also  called  being  born  again  or 
regenerated.  In  two  passages,  the  phrase  '  born  again'  is 
given  in  the  margin  'born  from  above  ;'^  and  this  latter 
expression,  referring  to  a  birth  different  from  the  natural 
birth,  is  equivalent  to  'born  again  from  above,'  or  're- 
generated from  above.'  In  like  manner,  'born  of  God' 
means  '  born  again  of  God' — and  '  begotten  of  God' 
means  '  begotten  again  of  God' — both  being  the  same  as 
'  regenerated  of  God.'  The  Vulgate  has  renatus  in  the 
text,  '  except  a  man  be  horn  of  water,  and  of  the  Spirit,' 
&;c. ;  and  though  the  reading  is  deemed  unauthorized,  it 
gives  the  true  meaning,  '  born  again  of  water,  and  of  the 
Spirit,'  or  '  regenerated  of  water,  and  of  the  Spirit.' 

As  the  term  regeneration  is  applied  to  both  the  change 
of  state  and  the  change  of  character,  and  as  these  two 
changes  are  neither  identical  nor  similar,  we  affirm  that  there 
are  two  separable  and  separate  regenerations,  which  we 
distinguish  as  baptismal  regeneration,  and  moral  regenera- 
tion. The  word  '  moral'  is  preferred  to  '  spiritual,'  because 
regeneration  to  the  change  of  state  is  an  operation  of  the 
Spirit,  and  therefore  a  spiritual  regeneration  ;  as  regenera- 
tion to  the  change  of  character  is  another  operation  of  the 
Spirit,  and  therefore  also  a  spiritual  regeneration  :  '  moral' 
is  thus  a  more  perfectly  distinctive  term  than  '  spiritual.' 


to  those  who  tnake  baptism,  or  what  is  conferred  in  that  sacrament,  the  ini- 
tiatory point  in  the  moral  change,  or  the  germ  or  seed  of  moral  regeneration. 
The  '  increase'  of  [moral]  grace  in  or  at  baptism,  obviously  is  not  the  begin- 
ning of  such  gracious  influences. 
1  John  iii.  3,  7. 


10  INTRODUCmON. 

The  phrases  *  sons  of  God,'  *  children  of  God,'  and 
others  of  like  sense,  are  synonymous  with  *  born  of  God'  or 
regenerated,  when  they  imply  either  the  change  of  state  or  of 
character  now  before  us  :  when  used  in  any  other  connexion, 
they  have  no  direct  relation  to  our  subject.  '  Adoption'  is 
also  an  equivalent  term  ;  it  expresses  literally  what  '  born 
again'  expresses  metaphorically.' 

Such  are  the  outlines  of  the  doctrine  of  Regeneration  to 
be  proved,  from  scripture,  in  this  essay.  But  before  pro- 
ceeding to  detail  the  proofs,  some  preliminary  observations 
will  be  offered. 

Our  first  observation  is  this:  When  the  doctrine  of  a 
baptismal  regeneration  is. denied,  its  advocates  adduce  the 
fact,  that  the  very  word  regeneration,  Tntxty-yivia-tx,  is  applied 
in  scripture  to  baptism  only,^  not  to  the  change  of  heart ; 
and  the  argument  is  unanswerable  in  favour  of  a  baptismal 
new  birth.  Yet  a  new  birth  is  implied  also  in  the  passages 
which  describe  the  morally  changed  as  born  or  begotten  of 
God  ;  these  expressions  meaning,  as  has  been  stated,  born 
XM*  begotten  again  ;  they  recognise  a  birth  after  the  natural 
one.  The  exact  phraseology  of  scripture  is  clear  evidence 
of  a  baptismal  regeneration  ;  while  yet  unavoidable  infer- 
ence gives  also  to  the  word  a  moral  signification,  and  ap- 
plies  it  to  conversion  from  sin,  the  creation  of  the  new 
heart,  the  holy  change  of  character. 

Our  next  observation  is  of  more  importance.  We  trust 
it  will  be  perceived  that,  in  the  statement  of  our  doc- 
trine, a  perfect  distinction  has  been  made  between  baptism 
and  the  change  of  heart.     The  spiritual  operation  in  each 


1  See  Pearson  on  the  Creed,/oZ.  ed.  1701,  p.  140. 

2  SeeTit.  iii.  5.  In  Matt  xix.  28,  the  only  other  passage  in  which  the 
word  occurs,  there  is  no  clear  reference  to  either  change :  '  in  the  regenera- 
tion' may  there  mean  '  in  the  resurrection :'  it  may  also  mean, '  in  the  visi- 
ble church  regenerated  by  the  christian  dispensation  ;'and  this  latter  interpre- 
tation gives  the  word  a  connexion  with  baptism. 


INTRODUCTIOX.  ll 

of  them  is  indeed  called  regeneration  ;  but  it  should  be  re- 
membered, that  there  are  'diversities  of  operations  of  the 
same  Spirit,'^  and  that  some  of  his  most  conspicuous  opera- 
tions did  not  include  a  moral  effect,  as  inherent  in  them. 
'  Divers  kinds  of  tongues'  were  a  gift  of  the  Spirit ;  but  it 
v^as  sometimes  so  abused,  as  to  show  that,  even  when  acting 
with  full  efficacy,  it  neither  produced  nor  implied  the  moral 
improvement  of  its  possessor ;  nay,  he  might  be  no  better 
than  '  sounding  brass  or  a  tinkling  cymbal.'  Another  gift 
of  the  Spirit  was  '  the  working  of  miracles  ;'  but  though  a 
man  could  thus  *  remove  mountains,'  he  was  '  nothing'  if 
without  the  better  spiritual  qualities.  Another  gift  was 
'  prophecy  ;'  yet  its  possessor  also  might  be  '  nothing :'  and 
this,  not  only  in  the  case  of  inspired  preaching,  sometimes 
called  prophecy,  but  in  that  of  predicting  future  events  ; 
for  Balaam,  who  prophesied  the  coming  of  Christ,  was  a 
bad  man  ;  as  also  was  Caiaphas,  who  prophesied  his  death. 
The  entire  surrender  of  property  into  the  common  stock, 
during  the  pentecostal  period,  and  till  inspiration  ceased, 
seems  to  have  been  the  result  of  another  extraordinary  ope- 
ration of  the  Spirit;  but  even  this  might  be  done,  and  yet 
'  profit  nothing.'^  All  these  effects  were  produced  by  '  one 
and  the  selfsame  Spirit;'  while  however  another  and  very 
different  '  operation'  was  necessary  for  the  moral  change, 
for  that  change  of  character,  in  which  only,  through  the 
Holy  Ghost,  these  endowed  persons  could  be  restored  from 
sin  to  holiness,  to  '  charity,' or  true  and  effectual  love  to 
God  and  men.  It  is  not  probable  indeed,  that  ungodly  in- 
dividuals often  received  the  extraordinary  gifts  ;  but  the 
plain  import  of  scripture  is  that  they  might,  and  sometimes 
did.  And  the  bare  possibility  of  working  miracles,  &;c. 
without  being  reclaimed  from  evil,  shows  that  these  opera- 
tions of  the  Spirit,  even   when  producing  their  full    spe- 

1  1  Cor.  xii.  4,6.  21  Cor.  x\\.  xiii.  1,  2,  3.     Acts  ii.  44.    iv.  32. 


12  INTRODUCTION. 

cific  effect,  were  different  from  that  in  which  he  brings  to 
pass  our  moral  change. 

The  gift  of  the  ministerial  office  is  another  endowment 
of  the  Holy  Ghost,  which  may,  in  its  completeness,  be  con- 
ferred on  men  not  renewed  in  the  spirit  of  their  minds, 
and  which,  when  conferred,  does  not  of  itself  renew  them. 
When  our  Saviour  bestowed  this  office,  at  least  the  highest 
grade  of  it,  on  his  Apostles,  he  said,  '  receive  ye  the  Holy 
Ghost ;'  and  Paul  declared  to  the  elders  of  Ephesus,  that 
*  the  Holy  Ghost  had  made  them  overseers  (presbyter  bi- 
shops) over  the  flock  :'  ordination  of  course  confers  a  spi- 
ritual g\h',  and  Aaron  and  the  levitical  priesthood  were 
separated  to  their  office  by  anointing,  which  ceremony  im- 
plied that  their  separation  was  an  act  of  the  Spirit,  or  had 
his  concurrence.  But  does  this  '  receiving  of  the  Holy 
Ghost'  include,  as  inherent,  a  reception  also  of  moral 
grace?  Let  the  conduct  of  the  sons  of  Eli,  and  that  of 
many  priests  while  our  Saviour  was  on  the  earth,  answer 
for  the  line  of  Aaron.  Let  the  conduct  of  Judas,  who 
was  long  '  a  devil,'  though  a  christian  minister,  that  of  the 
early  false  teachers,  and,  alas,  the  experience  of  every  age, 
answer  for  the  apostolic  line.^  All  these  bad  men  receiv- 
ed absolutely,  from  the  Holy  Spirit,  and  absolutely  possess- 
ed, the  gift  of  the  ministerial  office;  but  they  rejected  his 
converting  or  moral  influences.  As  Mr.  Baxter  well  re^ 
marks,  '  all  that  are  ordained  to  the  sticred  ministry  are  re- 
latively holy,  as  devoted  and  separated  to  that  office  :  and 
the  well  qualified  are  also  really  holy. '2  In  the  ministry 
therefore,  we  have  a  perpetual  case,  proving  incontestibly 
that  the  Spirit  confers  on  men  certain  gifts  that  are  not 
morale  in  their  inherent  effect,  or  specific  nature. 

All  ecclesiastical  privileges  granted  to  the  visible  church 
and  its  members,  are  spiritual ;  but,  though  they  may  be 

1  John  XX.  22.  Acts  xx.  28.  Exod.  xl.  13, 15.  1  Sam.  ii.  12.  John  vi.  70. 
2Cor.  xi.  13, 15. 

2  Baxter's  Pract.  Works,  fol.  V.\.  p.  712. 


INTRODUCTION.  13 

accompanied  with  spiritual  influences,  they  do  not,  of  ne- 
cessity, imply  the  possession  of  the  latter,  or  any  thing  more 
than  the  offer  of  them.  Thus,  in  ordination  the  privilege 
of  office  is  conferred  positively  ;  v/hile  the  influence  of  pe- 
culiar grace,  duly  to  fulfil  the  sacred  work,  is  merely  offered. 
The  one  is  a  spiritual  gift,  ecclesiastical  only,  not  moral ; 
the  other,  when  accepted,  is,  like  all  the  influences  from 
above  that  improve  the  character,  a  moral  gift. 

Baptismal  regeneration  is,  in  our  opinion,  one  of  those 
*  operations'  of  the  Holy  Ghost  which  are  spiritual,  but  not 
moral ;  and  on  this  position  is  grounded  the  whole  view  of 
the  subject  of  Regeneration  now  submitted  :  it  is  an  eccle- 
siastical, sp\niua\ privilege,  not  a  moral  influence  of  the  Sanc- 
tifier.  Though  none  can  develope  the  mode  in  which  di- 
vine influence  acts  upon  the  human  sou),  it  will  yet  be  al- 
lowed, we  presume,  that  an  intelligent  being  is  sensible  of 
moral  impressions  when  they  are  made  :  '  a  correct  disposi- 
tion,* says  Bishop  White  on  this  subject,  '  is  a  matter  of 
sensibility,  which  cannot  be  unknown  to  the  person  of  whom 
it  is  descriptive.'^  There  is  a  perception  of  holy  impres- 
sions, as  the  Spirit  effects  progressively  our  moral  regenera- 
tion ;  but  no  such  perception  exists  when  he  effects  our 
baptismal  regeneration.  This  distinction  between  the  two, 
their  affecting  or  not  affecting  our  sensibility  or  conscious- 
ness, is  no  mean  argument  for  their  being  different  opera- 
tions of  the  Holy  Ghost. 

Let  the  reader  then  be  cautioned,  expressly,  against  con- 
necting the  popular  idea  of  regeneration  with  tli^t  word  as 
applied,  in  this  essay,  to  baptism.  No  moral  or  converting 
influences  of  the  Spirit,  no  formation  of  a  germ,  no  depa- 
siteof  a  seed,  or  leaven,  intended  to  become  active  and  re- 
sult in  such  influences,  or  of  the  same  sanctifying  nature 
with  them,  are  here  meant   in  that  use  of  the  word  j  but 

1  1  Bp.  While's  Comparison,  T'.  2 /•.  295. 
B 


14  INTRODUCTION. 

only  the  ratifying,  ascribed  to  the  Holy  Ghost,  of  our  sepa- 
ration from  the  world  to  the  visible  church,  and  of  the  grant 
to  us  of  its  privileges,  as  made  in  that  sacrament.  All  the 
practical,  converting,  morally  new-creating  influences  of  the 
Spirit,  and  all  their  elements,  we  include  in  the  change 
called  moral  regeneration. 

We  now  proceed  to  the  Scriptural  Proofs  of  the  seve- 
ral propositions  contained  in  this  introductory  statement  of 
our  doctrine.  As  the  main  proposition,  we  have  asserted 
that  in  both  the  change  of  state  and  the  change  of  charac- 
ter^  the  person  who  is  the  subject  is  said  to  be  born  again, 
or  regenerated.  We  shall  examine,  therefore,  in  the  first 
two  chapters,  the  revealed  evidence  pertaining  to  each  of 
these  heads — also  some  Apocryphal  quotations,  which  have 
a  bearing  on  them,  as  showing  that  this  mode  of  speaking 
was  common*  Further  views  of  the  subject  will  then  be 
presented. 


CHAPTER   I. 

THE  CHANGE  OF  STATE— REGENERATION. 
SECTION  1. 

SCRIPTURAL  PROOFS. 

By  the  change  of  state,  or  the  transition  from  being  out  of 
the  visible  church  to  being  within  that  body,  we  acquire  the 
title  born  again,  born  of  God,  children  of  God,  sons  of  God, 
adopted  ;  all  which  expressions  are  equivalent  to  '  regene- 
rated,' as  has  been  shown  in  the  Introduction.^ 

Our  first  text  shall  be — '  and  thou  shallsay  unto  Pharaoh, 
thus  saith  the  Lord,  Israel  is  my  son,  even  my  first  born  :  and 
I  say  unto  thee,  let  my  son  go,  that  he  may  serve  me.'  All 
Israel  were  to  go,  'young  and  old,  sons  and  daughters.'^ 
It  is  of  course  implied,  that  all  Israel,  the  whole  visible 
Israelitish  church,  were  '  sons'  of  God,  that  is,  born  of  God., 
or  regenerate.  It  is  also  implied,  that  Pharaoh  and  his  peo- 
ple, not  in  the  church,  were  not  sons  of  God  in  this  sense. 

In  agreement  with  this  language,  the  Deity  declares, 
'  when  Israel  was  a  child,  then  I  loved  him,  and  called  my 
son  out  of  Egypt:'  the  primary  application  of  the  passage 
is  to  the  Israelitish  church  ;  it  has  also  a  secondary  appli'- 
cation  to  our  Saviour.^  Moses  declares  to  that  church,  '  ye 
are  the  children  of  the  Lord  your  God.'*  The  same  desig- 
nation is  given  to  that  church  in  the  age  of  the  prophets; 
'I  am  ^father  to  Israel,  and  Ephraim  is  my  first-born' — '  is 

1  See  Introd.  p.  9, 10.  2  Exod.  iv.  22,  23,  x.  9.  3  Hos.  xi.  J.  Matt.  ii.  15. 
*  Peut,  xiv.  1. 


16  THE  CHANGE  OF  STATE REGENERATIOlV. 

Ephraim  my  dear  son,  is  he  a  pleasant  child' — the  sword 
*contemneth  the  rod  of  my  son,''^  It  is  also  thus  given  in 
the  New  Testament;  *  the  children  of  the  kingdom  shall 
be  cast  out' — '  Israelites,  to  whom  pertaineth  the  adoption  ;' 
other  texts  show  the  once  exclusive  right  of  their  church 
to  this  distinction  ;  *  neither  because  they  are  the  seed  of 
Abraham  are  they  all  children  [of  God.]  but  in  Isaac  shall 
thy  seed  be  called' — '  they  which  are  the  children  of  the 
flesh,  [IshmaeliteSj]  these  are  not  the  children  of  God  :  but 
the  children  of  the  promise  [of  Isaac]  are  counted  for  the 
seed*  of  God — let  it  be  particularly  noticed,  that  Abraham's 
children  of  the  promise,  his  ecclesiastical  progeny,  are  here 
declared  to  be  the  children  of  God  :  this  key  will  explain 
many  other  passages  in  a  similar  way.  The  same 
meaning  is  allowed  by  commentators  generally  in  the  de- 
claration of  our  Lord, '  let  the  children  first  be  filled  ;  for  it 
is  not  meet  to  take  the  children's  bread,  and  to  cast  it  unto 
the  dogs  :'  the  Jews,  as  the  church,  regarded  themselves  as 
God's  children,  and  our  Saviour  recognized  their  claim.* 
It  is  evident,  from  these  passages,  that  a  common  appella- 
tion of  the  visible  church,  or  its  members,  is,  sons  or  chil- 
dren of  God,  in  other  words,  born  (again)  of  God,  or  re- 
generate, or,  more  literally,  adopted. 

Such  appellations  are  equally  given  to  the  christian  church 
visible.  St.  Paul,  speaking  of  the  calling  of  the  Gentiles, 
quotes  the  prophecy,  <  it  shall  come  to  pass,  that  in  the  place 
where  it  was  said  unto  them,  ye  are  not  my  people,  there 
shall  they  be  called  the  children  of  the  living  God  :'^  that 
is,  Gentiles,  coming  into  the  church,  shall  thus  become, 
what  they  were  not  before,  children  of  God,  born  of  God, 
or  regenerate  :  the  appellation  descended  from  the  Israel 
itish  to  the  christian  church,  and  has  the  same  meaning 
with  us  as  with  them.     That  apostle  applies  such  language 

1  Jer.  ixxi.  9,  20.    Ezek.  xxi.  10.  2  Malt.  viii.  12.    Rom.  ix.  4.  7,  8,- 

(where  see  Pople's  Syn.  and  Grotius)  Mark  vii.  27.  a  Rom.  ix.  26. 


THE  CHANGE  OF  STATE REGENERATION.       17 

to  the  Galatians,  as  of  the  visible  church,  not  as  renewed 
or  consistent  christians  ;  for  in  this  latter  respect  they  were 
so  deficient,  that  he  '  travailed  in  birth  of  them  again  until 
Christ  should  be  formed  in  them,'  he  'stood  in  doubt  of 
them,'  and  even  intimated  that  they  might  'be  fallen  from 
grace.'  To  such  christians  as  these  he  writes,  'ye  are  all 
the  cJiildren  of  God  by  faith  in  Christ  Jesus,'  that  is,  by  the 
faith  of  a  profession  made  in  baptism,  which  is  alluded  to 
in  the  next  verse — again,  '  that  we  might  receive  the  adop- 
tion of  sons^ — '  because  ye  are  sons^ — '  thou  art  no  more  a 
servant,  but  a  so?i' — and  again, '  we,  brethren,  as  Isaac  was, 
are  the  children  of  promise ;'  and  the  children  of  the  pro- 
mise are,  as  we  have  already  mentioned,  the  children  of 
God.^  All  these  expressions  refer  to  the  regeneration  of 
the  Galatian  converts  merely  as  belonging  to  the  visible 
church  ;  for,  besides  that  the  many  rebukes  of  the  apostle 
show  that  nothing  better  was  meant,  of  no  congregations, 
and  there  were  several  of  them  in  Galatia,  could  or  can  it 
be  said,  that '  aW  their  members  '  are  the  children  of  God' 
in  the  higher  sense. ^  Accordingly,  the  apostle  further  de- 
clares to  them,  '  as  many  of  you  as  have  been  baptized  into 
Christ  have  put  on  Christ' — '  ye  are  all  one  in  Christ  Je- 
sus'— '  and  if  ye  be  Christ's  then  are  ye  Abraham's  seed' — 
elsewhere  he  says,  '  Abraham,  who  is  the  father  of  us  all  ;* 
and  we  have  seen  that  Abraham's  seed  of  the  promise  are 
God's  seed  or  children.^  Thus  fully  are  we  assured,  by  the 
application  of  the  ecclesiastical  designations  of  the  old 
church  to  the  new,  descending  from  the  one  to  the  other, 
as  well  as  in  more  direct  terms,  that  '  all'  who  are  baptized, 


1  Gal.  iv.  19,  20.  v.  4.  iii.  26.  iv.  5, 6,  7,  28  comp.  Rom.  ix.  8.  2  Gal.  i.  2. 
♦  Ye  are  all  the  children  of  light,  and  the  children  of  the  day,'  (1  Thess.  v.  5.) 
refers  to  the  profession  of  Christianity,  and  the  knowledge  of  its  truths,  as 
contrasted  with  the  darkness  of  heathenism.  (See  Hammond,  Poole's  An* 
not.  Doddridge,  Macknight.)  3  Gal.  iii.  27,  28,  29.  Rom.  iv.  16.  ix.  7, 8. 

B  2 


IS  THE  CHANGE  OF  STATE REGE\ERATIOPr. 

all  who  are  in  the  church  visible,  are  children  of  God,  adopt- 
ed, regenerate. 

Sintiilar  phraseology  is  applied  to  even  the  profession  of  a 
false  religion,  idolatry — 'saying  to  a  stock,  thou  art  my  fa- 
ther, and  to  a  stone,  thou  hast  bi'ouglit  me  forth,''  or,  as  in 
the  margin,  '  thou  hast  begotten  me,'  that  is,  hast  begotten 
me  again, — '  ye  sons  of  the  sorceress.  .  . .  children  of  trans- 
gression, a  seed  of  falsehood,  enflaming  yourselves  with 
idols. '^  It  appears,  then,  that  the  profession  of  any  religion 
may  be  called  a  regeneration  into  that  religion  ;  and  bap- 
tism is  the  appointed  profession  of  Christianity. 

Further  illustration  and  proof  of  our  position,  that  the 
members  of  the  visible  church  are,  as  such,  born  again,  will 
be  found  in  several  of  the  passages  which  speak  of  the 
church  as  the  spouse  of  her  divine  Head.  The  church  re- 
gards her  members  as  her  children;  '  my  children  are  gone 
forth  of  me,  and  they  are  not,'  they  are  dead — '  my  children 
are  desolate,  because  the  enemy  prevailed' — yet  these  are 
declared  by  Jehovah  to  be  his  children,  '  thou  hast  taken 
thy  sons  and  thy  daughters,  whom  thou  hast  home  unto  me, 
and  these  hast  thou  sacrificed  ....  thou  hast  slain  my  chil- 
dren''— again,  '  the  blood  of  thy  children'* — '  thou  ar.t  thy 
mother's  daughter,  that  loatheth  her  husband  and  her  chil- 
dren :'^  though  the  church  be  corrupt,  the  title  '  children  of 
God'  still  belongs  to  her  members.  At  a  better  period  than 
that  described  in  these  quotations,  David  both  pleads  and 
praises,  in  his  devotions,  this  covenant  filial  relation  ;  '  give 
strength  unto  thy  servant,  and  save  the  son  of  thine  hand- 
fjiaid^ — '  O  Lord,  truly  I  am  thy  servant,  and  the  son  of 
thine  handmaid;  thou  hast  loosed  my  bonds:'  the  'hand- 
maid' of  Jehovah  is  his  spouse,  the  church.^  The  same 
allusions  occur  in  Isaiah  ;  '  there  is  none  to  guide  her  among 

1  Jcr.  ii.  27.  Isa.  Ivii.  3,  4, 5.  a  Jer.  x.  20.  Lam.  i.  16.  Ezek.  ivi.  20, 
81.  S6.  45:  see  also  Ezek.  xxiii.  37.  3  Ps.  Ixxxvi.  16.  cxvi.  16:  see  Bp. 

Horne. 


THE  CHANGE  OF  STATE — REGENERATION".      19 

all  the  sons  whom  she  hath  brought  forth,  neither  is  there 
any  that  taketh  her  by  the  hand  among  all  the  sons  that  she 
hath  brought  up' — '  thy  sons  have  fainted' — *  the  children 
which  thou  shalt  have  after  Ihou  hast  lost  the  other^ — '  who 
hath  begotten  me  these,  seeing  I  have  lost  my  children^ — 
*  they  shall  bring  thy  sons  in  their  arms,  and  thy  davghters 
shall  be  carried  upon  their  shoulders' — '  I  will  save  thy 
children' — '  thy  sons  shall  come  from  far,  and  thy  daughters 
shall  be  nursed  at  thy  side.'  The  children  thus  given  to 
the  church  are  expressly  acknowledged  to  be  God's  chil- 
dren, '  I  will  bring  thy  seed  from  the  east,  and  gather  thee 
from  the  west ;  I  will  say  to  the  north,  give  up;  and  to  the 
south,  keep  not  back  ;  bring  my  sons  from  far,  and  my 
daughters  from  the  ends  of  the  earth.'  Very  beautifully  is 
this  metaphor  enlarged  upon,  m  the  passage  which  repre- 
sents the  '  married'  or  Jewish  church  as  giving  place  to  the 
once  '  desolate'  or  Gentile  church — 'sing,  O  barren,  thou 
that  didst  not  bear  ....  for  more  are  the  children  of  the 
desolate  than  the  children  of  the  married  wife,  saith  the 
Lord  :  enlarge  the  place  of  thy  tent,  [for  the  increasing 
family  of  God,]  ....  thy  seed  shall  inherit  the  Gentiles  .... 
thou  shalt  not  remember  the  reproach  of  thy  widowhood 
any  more  :  for  thy  Maker  is  thine  husband,  the  Lord  of 
hosts  is  his  name  ....  and  thy  children  shall  all  be  taught 
of  the  Lord,  and  great  shall  be  the  peace  of  thy  children.'' 
St.  Paul  quotes  this  prophetic  allegory,  to  the  same  effect.* 
The  phrase,  ^children  of  Zion,'  may  be  added. ^  And  a 
similar  interpretation  must  be  given  to  at  least  two  other 
passages — 'Jerusalem  which  is  above,'  that  is,  the  christian 
church,  called  also  '  heavenly  places,'  in  which  we  are  '  made 
to  sit'  even  here — '  Jerusalem  which  is  above  is  free,  which 
is  the  mother  of  us  all' — '  so  then,  brethren,  we  are  children 


1  Isa.  li.18,20.  ilix.  20,  21.22,  25.  Ix.  4.  xliii.  5, 6.  liv.  1—5,13.    Gal.iv.  27. 
Ps.  cxlix.  2.  cxlvii.  13.   Isa.  hvi.  8.   Joel  ii.  23. 


20  THE  CHANGE  OF  STATE REGENERATION. 

of  the  free  woman,'  or  the  christian  church:^  with  these 
texts  the  apostle  connects  the  prophecy,  just  quoted,  which 
declares,  'thy  Maker  is  thine  husband,'  and  of  course  the 
father  of  thy  children. — From  these  many  and  clear  scrip- 
tures we  argue,  unanswerably  we  think,  that  all  the  mem- 
bers of  the  visible  church  are,  as  being  her  children,  the 
children  of  God,  born  (again)  of  God,  regenerate. 

And  these  appellations  belong  to  the  members  of  the 
visible  church  simply  as  such,  simply  in  virtue  of  their 
change  of  state,  whether  they  have  the  change  of  charac- 
ter or  not,  whether  they  are  personally  upright  or  wicked. 
Most  decisive  as  proofs  of  this  assertion,  are  the  passages 
which  denounce  their  sins  and  ungodliness,  yet  at  the  same 
time  regard  them  as  continuing  in  the  filial  relation  to  God. 
'  I  have  nourished  and  brought  up  children,  and  they  have 
rebelled  against  me  ...  .  children  that  are  corrupters' — 
'wo  to  the  rebellious  children  ....  lying  children,  chil- 
dren that  will  not  hear  the  law  of  the  Lord'—'  return,  [be 
converted,]  ye  backsliding  children'* — 'thy  children  have 
forsaken  me' — 'O  foolish  people  and  unwise,  is  not  he  thy 
Father  that  hath  bought  thee  ....  of  the  Rock  that  begat 
thee  thou  art  unmindful ....  he  abhorred  them,  because  of 
the  provoking  of  his  sons  and  of  his  daughters  ....  chil- 
dren in  whom  is  no  faith' — '  if  then  I  be  di  father,  where  is 
mine  honour' — '  cursed  children.''^  We  ask  particular  no- 
tice for  the  passage,  '  turn,  [be  converted,]  O  backsliding 
children,  for  I  am  married  unto  you,'^  to  your  church :  their 
church,  though  idolatrous,  was  still  the  church — their 
personal  transgressions,  though  of  so  great  an  amount  as 
to  require  their 'conversion,' did  not  destroy  their  privi- 


1  Gal.  iv.  26,  31 :  comp.  Eph.  ii.  6. 

8  Isa.  i.  2,4.  XXX.  1,9.    Jer.  iii.  22.  v.  7.     Deut.  xxxii.  6,  13,  19,  20.      Mai. 
i.  6.    2  Pet.  ii.  14.        3  Jer.  iii.  14. 


THE  CHANGE  OF  STATE— REGENERATIOJJ.  21 

lege  of  being  called  children  of  God,  or  regenerate,  as 
long  as  they  remained  the  visible  covenant  body.  Their  plea, 
when  in  captivity  for  their  sins — their  plea,  founded  on  this 
privilege,  is  prophetically  anticipated  by  Isaiah,  '  doubtless 
thou  art  our  Father,  though  Abraham  be  ignorant  of  us, 
and  Israel  acknowledge  us  not,'  though  we  are  unworthy  to 
be  owned  by  our  faithful  progenitors,  Abraham  and  Israel 
— '  thou,  O  Lord,  art  our  Father — and  again,  '  but  now,  O 
Lord,  thou  art  our  Father  ....  be  not  wroth  very  sore, 
neither  remember  iniquity  for  ever  :'^  as  sons  of  God  the 
prophet  regards  them,  great  as  was  their '  iniquity.'  To 
the  same  effect  is  the  exclamation  of  our  Saviour,  '  O  Je- 
rusalem, Jerusalem,  which  killest  the  prophets,  and  stonest 
them  that  are  sent  unto  thee,  how  often  would  /have  gath- 
ered thy  children  together,  as  a  hen  doth  gather  her  hrood 
under  her  wings,  and  ye  would  not  :'^  the  solicitude  of  the 
Messiah  here  expressed  \?,  parental ;  yet  it  is  felt  and  ex- 
pressed in  behalf  of  the  Jews,  though  killing  prophets, 
stoning  God's  messengers,  and  obstinately  rejecting  this 
his  parental  care  ;  and  they  are  recognised  as  '  children' 
of  Jerusalem,  the  church,  and  of  course  as  children  of  God, 
or  regenerate.  Very  surely  then  may  we  affirm,  that  this 
appellation,  in  the  lower  sense  now  unfolded,  is  wholly  ir? 
respective  of  personal  character. 

The  declaration  that  Abraham  is  the  *  father'  of  the 
christian  church,  shows  that  the  ecclesiastical  designation 
'  children  of  God'  comes  to  it  from  the  Jewish  body,  and 
means  the  same  as  applied  to  both.  Abraham  is  *  the 
father  of  all  them  that  believe,  though  they  be  not  cips 
cumcised'— he  is  '  the  father  of  us  all' — '  they  which  are 
of  faith,  the  same  are  the  children  of  Abraham' — '  if  ye 
be  Christ's,  then   are  ye   Abraham's  seed"* — and  of  course, 

1  Isa.  Ixiji.  16.    Ixiv.  8,  9.       2  Luke  xiii.  34. 


22  THE  CHANGE  OF  STATE — REGENERATION. 

as  already  shown,  '  children  of  God.'  John  the  Baptist  ex- 
pressly recognises  the  transition  of  this  ecclesiastical  title 
from  the  Jews  to  christians — '  think  not  to  say  within 
yourselves,  we  [as  the  Jewish  church]  have  Abraham  to 
our  father :  for  God  is  able  of  these  stones  [the  heathen] 
to  raise  up  children  unto  Abraham' — God  will  provide  him- 
self other  covenant  children,  if  you  prove  unworthy  to  re- 
main such.^ 

More  scriptural  proofs  could  be  found,  we  suppose,  by  a 
more  diligent  search.  Enough  however  have  been  adduc- 
ed, to  make  as  clear  as  any  proposition  drawn  from  holy 
writ,  the  assertion,  that  by  the  change  of  state  which  is 
the  transition  from  being  out  of  the  visible  church  to  being 
within  that  body,  we  acquire  the  appellation  born  again — 
born  of  God,  sons  or  children  of  God,  or  of  the  church, 
adopted,  regenerate,  being  equivalent  expressions.  We 
presume  also,  that  if  our  application  of  some  of  the  texts 
be  questioned,  enough  will  remain  to  prove  amply  our  doc- 
trine. 


CHAPTER  I.— SECTION  2. 

QUOTATIONS  FROM   THE   APOCRYPHA. 

Consulting  the  Apocryphal  books,  we  shall  find  that  de- 
signating as  children  of  God  the  members  of  the  visible 
church,  was  common.  Of  this  fact  they  are  competent  evi- 
dence. We  introduce  therefore,  not  as  pertaining  to  our 
argument  from  scripture,  but  merely  as  appended  to  it,  a 
few  passages  from  these  writings. 

Judith  prays  for  the  temple,  as  'the  house  of  the  posses- 
sion of  thy  children.''  Ariaxerxes,  in  the  apocryphal  part 
of  Esther,  declares,  '  we  find  that  the  Jews  ....  be  chil- 
dren of  the  most  high  and  most  mighty  living  God.'     The 

1  Rom.  iv.  Jl,  J6.    Gal.  iii.  7,  29.    Rom.  ix.  8.    Matt.  iii.  9, 


THE  CHANGE  OF  STATE REGENERATION.     23 

book  of  Wisdom,  speaking  of  God's  mercies  to  Israel,  says, 
'  thou  hast  made  thy  children  to  be  of  a  good  hope  that 
thou  gi vest  repentance  for  sins;  for  if  thou  didst  punish 
the  enemies  of  thy  children  with  such  deliberation  .... 
with  how  great  circumspection  didst  thou  judge  thine  own 
sons' — again,  speaking  of  the  manna,  '  thy  sustenance  de- 
clared thy  sweetness  to  thy  children  ....  that  thy  chil- 
dren, O  Lord,  whom  thou  lovest  might  know  that  it  is  not 
the  growing  of  fruits  that  nourisheth  man' — again,  speak- 
ing of  the  tyranny  of  the  Egyptians,  '  who  had  kept  thy 
sons  shut  up  ...  .  upon  the  destruction  of  the  first  born, 
they  acknowledged  this  people  to  be  the  sons  of  God' — 
again,  speaking  of  their  protection  when  passing  the  Red 
Sea,  *  that  thy  children  might  be  kept  without  hurt.'  To 
the  same  effect — '  Israel  is  the  Lord's  portion  .  .  .  h\s  first- 
horn'' — 'Israel,  whom  thou  hast  named  thy  first-born.^  In 
other  places  we  read,  '  the  mother  that  bare  them  saith  unto 
them,  go  your  way,  ye  children,  for  I  am  a  widow  and  for- 
saken ....  go  your  way,  O  my  children,  and  ask  mercy  of 
the  Lord' — '  the  mother  of  these  children,  which  would  not 
keep  my  covenant' — '  fear  not,  thou  mother  of  the  children, 
for  I  have  chosen  thee,  saith  the  Lord' — *Zion  our  mother 
is  full  of  all  heaviness' — 'O  Jerusalem,  the  holy  city,  he 
will  scourge  thee  for  thy  children's  works' — '  her  own  chil- 
dren left  her.'^ 

We  build  nothing  on  these  apocryphal  extracts  ;  but  they 
certainly  are  worthy  of  notice. 

1  Judith  ix.  13.  Eslh.  xvi.  15,  16.  Wisd.  xii.  19,  20,  21.  xvi.  21.  26. 
xviii.  4, 13.  xix.  6.  Ecclus.  xvii.  17.  xxxvi.  12.  2  Esd.  ii.  2,  4,  5, 17. 
X.  7.  Tob.  xiii.  9<  1  Mac.  i.  38.  See  also  2  Esd.  ii.  and  Bar.  iv.  in  many- 
places. 


CHAPTER   II. 

THE  CHANGE  OF  CHARACTER--REGENERATION. 
SECTION  I. 

SCRIPTURAL   PROOFS. 

The  several  appellations  we  have  had  before  us  belong 
in  a  higher  sense  to  those  persons  who  have  undergone  the 
sanctifying  change  of  charade?',  to  those  who,  from  the  do- 
minion and  the  curse  of  sin,  under  which  all  men  are  by 
nature,  are  recovered  to  victory  over  sin,  and,  if  in  the 
church,  to  pardon.  All  the  passages  of  scripture  which 
apply  the  expressions  '  born  of  God,  children  of  God,'  &c. 
to  persons  of  an  improved  moral  and  pious  standing,  be- 
long to  this  head  of  our  subject,  and  are  to  be  interpreted 
of  their  moral  regeneration.  The  passages  also  which 
give  those  appellations  to  the  saints  in  the  resurrection,' 
might  perhaps  be  added,  as  in  part  of  a  kindred  significa- 
tion ;  but,  to  save  gratuitous  discussion,  we  omit  them. 

As  our  first  proof  that  moral  regeneration  is  distinct  from 
the  regeneration  of  mere  church-membership,  we  cite  the 
passage  in  which  the  Jews  allege, '  we  have  one  Father^ 
even  God,'  and  our  Saviour  replies,  '  if  God  were  your 
Father,  ye  would  love  me.'"^  The  Jews  were  right  in  one 
sense;  they  were  'children  of  God,'  being  Abraham's 
'children  of  the  promise,'  to  whom  'pertained  the  adop- 
tion;' being  also   the  'children'  of  Jerusalem,  the  church, 

1  Such  as  Luke  xx.  36:  see  also  2  Esd.  ii.  41.        s  John  viii.41,  43. 


THE  CHANGE  OP  CHARACTER — REGENERATION.        25 

the  spouse  of  God.*  But  our  Saviour  directs  them  to  a 
higher  meaning  of  the  language ;  there  was  a  sense  in 
which  God  was  not  their  Father,  in  which  they  were  not  his 
children  ;  such  they  could  not  be,  in  this  better  sense, 
without  '  loving'  Christ ;  nor  could  they  love  him  without 
repentance,  faith,  and  obedience,  or  the  change  of  heart. 
He  thus  declares  the  necessity  of  moral  regeneration,  as 
distinguished  from  the  lower  regeneration  of  a  church  es- 
tate— adding  the  significant  rebuke,  '  why  do  ye  not  un- 
derstand my  speech?  even  because  ye  cannot  hear  my 
word'^ — it  required  a  spiritual  mind,  such  as  none  have  but 
the  morally  regenerate,  to  comprehend  this  doctrine. 

To  the  same  effect,  our  Saviour  distinguished  the  '  Pha- 
risees and  lawyers,'  the  *  men  of  that  generation,'  Jews, 
who  'rejected  the  counsel  of  God,'  delivered  by  him,  yet 
who  were  ecclesiastically  children  of  God,  from  the  '  chil- 
dren of  Wisdom,'  or  the  sons  of  God  in  the  moral  sense — 
*  Wisdom  is  justified  of  all  her  children,''^  The  reviling 
Jews  were  sacramentally  regenerate;  but  morally  so  they 
were  not. 

When  Zaccheus  manifested  his  penitence  and  holy  dis- 
positions, our  Lord  declared, '  this  day  is  salvation  come  to 
this  house,  forasmuch  as  he  also  is  a  son  of  Abraham,'* 
that  is,  as  already  explained,  a  son  of  God.  It  is  allowed 
by  commentators  that  Zaccheus  was  a  Jew,  and  thus  a  son 
of  Abraham,  or  of  God,  in  the  visible  church.  But  had 
this  been  the  meaning  of  our  Saviour,  salvation  should 
have  come  to  his  house  before  his  conversion  as  much  as 
after  it,  and  to  all  the  Jews  as  much  as  to  him.  The  pro- 
per interpretation  is,  that  this  blessing  was  granted  be- 
cause he  had  now  become  the  son  of  Abraham  or  of  God 
in  the  higher  sense,  and  was  morally  regenerate.     Again 


1  Rom.  ix.  7,  8,  4.    Luke  xiii.  34.      2  John  viii.  43.      3  Luke  vii.  30,  31, 
35.      4  Luke  xix.  9. 


26       THE  CHAXGE  OF  CHARACTER — REGENERATIOxV. 

therefore,  we  find  our  Lord  distinguishing  the  regenera- 
tion to  holiness  of  character,  from  the  regeneration  of  mere 
church-membership. 

In  the  parable  concerning  the  wheat  and  the  tares,  our 
Saviour  calls  the  former  'the  children  o(  the  kingdom'  or 
church ;  yet  the  latter,  '  they  which  do  iniquity,'  are  also 
declared  to  be  in  that  '  kingdom,'  till  '  gathered  out'  of  it.* 
Here  then  is  a  fourth  instance  of  his  using  expressions 
equivalent  to  children  of  God,  in  a  higher  sense  tlian  that 
in  which  it  is  applied  to '  all'  in  the  kingdom  of  the  Gos- 
pel— a  fourth  instance  of  his  discriminating  very  explicitly 
between  moral  regeneration  and  the  new  birth  to  a  church 
estate. 

On  the  same  principle  we  must  interpret  the  language 
of  Moses,  in  his  parting  song  already  quoted  from.  In 
one  verse,  he  says  of  the  Israelites,  when  forsaking  God, 
'  their  spot  is  not  the  spot  of  his  children,^  or,  as  in  the 
margin,  'they  are  not  his  children' — yet  in  the  next  ver&e 
he  exclaims, '  is  not  he  thy  Father  that  hath  bought  thee,"  and 
soon  after, 'of  the  Rock  that  begat  thee  thou  art  unmind- 
ful.'^ It  is  obvious  that  the  relation  of  sonship  to  God  is 
here  recognised  to  be  of  two  kinds,  the  one  founded  on 
belonging  to  the  visible  church,  the  other  on  serving  God 
faithfully.  The  latter  is  moral  regeneration  ,*  of  the  want 
of  which  Moses  accuses  the  Israelites  generally,  though 
they  were  '  begotten'  of  their  '  Rock'  ecclesiastically. 

Equally  to  our  purpose  is  an  exhortation  of  St.  Paul  to 
the  Corinthians.  These  brethren  were  children  of  God  in 
the  ecclesiastical  sense,  having  been  made  such  in  bap- 
tism. Yet,  when  he  would  dissuade  them  from  being 
'  unequally  yoked  together  with  unbelievers,'  he  declares, 
as  an  encouragement,  that  they  would  thus  become  the 
children  of  God,  of  course  in  a  higher  sense.    '  Wherefore, 

1  Matt  xiii.  38,  41.        2  Deut.  xxxii.  5,  6.  18. 


THE    CHANGE  OF  CHARACTER REGENERATION.       27 

come  out  from  among  them  ....  and  I  will  be  a  Father 
unto  you,  and  ye  shall  be  my  sons  and  my  daughters,  saith 
the  Lord  Almighty.  Having  therefore  these  'promises, 
dearly  beloved,  let  us  cleanse  ourselves  ....  perfecting 
holiness  in  the  fear  of  God. '^  Here  then  we  have — 1.  the 
Corinthian  church  baptismally  regenerate — and  2.  the 
same  Corinthians  advised  to  come  out  from  among  un- 
believers, and  'cleanse'  themselves,  and  perfect  their  '  ho- 
liness,' that  God  might  he  their  Father,  and  they  his  sons 
and  daughters — in  other  words,  that,  improving  the  grace 
they  already  had,  they  might  become  morally  regenerate ; 
or  rather,  as  we  shall  see  hereafter,  that  their  moral  re- 
geneiation  might  be  more  complete,  their  '  holiness'  more 
'perfect.'  Tiieir  moral  regeneration,  or  its  increase,  they 
were  taug^it  to  regard  as  one  of  God's  '  promises'  to  them  ; 
and  a  regeneration  promised  to  the  baptized  canr;ot  be  bap- 
tismal regeneration,  which  fliey  already  possess. 

Other  proofs  may  be  added.  'In  the  fear  of  the  Lord 
is  strong  confidence;  and  his  children  &\\?i\\  have  a  place 
of  refuge  :'  the  parallelism  makes  the  '  children  of  the 
Lord'  to  be  those  who  '  fear'  him  ;  and  such  fear,  or  holy 
reverence,  indicates  moral  regeneration.  '  As  the  apple- 
tree  among  the  trees  of  the  wood,  so  is  my  Beloved  among 
the  sons;'  none  but  the  pious,  or  moraZZj/ regenerate,  we 
may  presume,  belong  to  that  class  of  the  sons  of  God, 
among  whom  precedence  is  thus  claimed  for  Christ;  the 
'  brethren  among  whom  he  is  thus  the  first-born'  are  those 
who  are,  and  will  be  more  fully  in  the  resurrection,  '  con- 
formed to  his  image.'  The  psalmist  declares,  if  he  should 
argue  that  God  was  indifferent  concerning  virtue  and  vice, 
or  took  no  discriminating  notice  of  them,  inasmuch  as  the 
wicked  often  prosper  and  the  good  are  often  afflicted — '  if 
i  say  I  will  b;})eak  thus,  behold,  I  should  offend  against  the 

J  3  Cor.  vi.  14,  17,  IS.    vii.  }. 


28       THE  CHANGE  OP  CHARACTER — REGENERATION. 

generation  of  thy  children,^  the  godly,  the  morally  rege- 
nerate, who  disallow  such  unworthy  constructions  of  God's 
providence.  Similar,  as  applicable  to  the  moral  new  birth, 
are  these  other  passages — '  the  precious  sons  of  Zion,  com- 
parable to  fine  gold' — '  the  Lord  shall  count,  when  he 
writeth  up  the  people,  that  this  man  was  horn  there,'  in 
Zion  :  when  the  book  of  life  shall  be  '  written  up,'  or  finally 
corrected,  by  having  the  names  of  the  wicked  '  blotted 
out,'  moral  regeneration  acquired  in  Zion,  the  church,  will 
be  accounted  very  different  from  the  regeneration  of  mere 
visible  membership,  which  those  blotted  out  had  once  pos- 
sessed, as  well  as  those  retained  in  that  book.^ 

In  the  sermon  on  the  mount,  our  Lord  says,  '  blessed  are 
the  peacemakers,  for  they  shall  be  called  the  children  of 
God' — '•  love  your  enemies,  bless  them,  do  good  to  them, 
pray  for  them,  that  ye  may  be  the  children  of  your  Father 
which  is  in  heaven' — and  elsewhere,  *  love  ye  your  ene- 
mies, and  do  good,  and  lend,  <kc.  and  ye  shall  be  the  chil- 
dren of  the  Highest.'  St.  Paul  admonishes  christians  to 
*do  all  things  without  murmurings  and  disputings,  that 
they  may  be  blameless  and  harmless,  the  sons  of  God, 
without  rebuke.'  St.  John  declares,  *  every  one  that  doeth 
righteousness  is  horn  of  him' — '  every  one  that  loveth  is 
horn  of  God' — '  whosoever  believeth  that  Jesus  is  the 
Christ  is  horn  of  God.'  St.  Peter  exhorts,  '  as  obedient 
children,  not  fashioning  yourselves  according  to  the  former 
lusts  in  your  ignorance' — 'seeing  ye  have  purified  your 
souls  in  obeying  the  truth  through  the  Spirit  ....  see  that 
ye  love  one  another  with  a  pure  heart  fervently  :  being  bom 
again,  not  of  corruptible  seed,  but  of  incorruptible' — 
Maying  aside  all  malice,  and  all  guile,  and  hypocrisies,  and 


1  Prov.  xiv.  26.  Songii.  3;  comp.  Rom.  viii.  29.  Ps.  Ixxiii.  15.  Lam. 
iv.  2.  Ps.  Ixxxvii.  6 ;  comp.  Ps.  Ixix.  28 ;  Ezek.  xiii.  9 :  Rev.  iii.  5 :  xx.  12 : 
xxi.  27. 


THE  CHANGE  OF  CHARACTER REGENERATION.       29 

envies,  and  all  evil  speakings,  as  new  born  babes,  desire 
the  sincere  milk  of  the  word,  that  ye  may  grow  thereby.'^ 
Surely  the  new  birth  which  has  these  tokens — peace-mak- 
ing, forgiving  and  loving  enemies,  doing  good  to  them  and 
others,  pious  contentment,  doing  righteousness,  divine  love, 
faith,  obedience  and  the  abandonment  of  former  lusts,  the 
purifying  of  the  soul  in  obeying  the  truth  through  the  Spi- 
rit,  laying  aside  all  evil  dispositions  and  conversations — 
surely  the  new  birth  which  has  these  tokens,  must  be  differ- 
ent from  that  new  birth  which  is  ascribed  to  the  baptised 
indiscriminately,  '  ye  are  all  the  children  of  God' — '  Abra- 
ham is  the  father  of  us  alV — '  Jerusalem  is  the  mother  of 
us  all.^  Such  tokens  indicate  the  moral  regeneration 
which  is  not  possessed  by  all  the  members  of  the  church. 

View  some  kindred  passages  in  another  light.  '  Who- 
soever is  born  of  God  doth  not  commit  sin,'  habitually  and 
deliberately  :  the  converse  must  also  be  true,  '  whosoever 
commits  sin,  habitually  and  deliberately,  is  ?iot  born  of 
God,'  in  the  sense  here  intended,  though  he  is  born  of  God 
in  the  lower  sense,  as  a  member  of  the  visible  church. 
Again,  '  whosoever  is  begotten  of  God  keepeth  himself, 
and  that  wicked  one  toucheth  him  not ;'  he  habitually 
maintains  his  guard,  and  is  watchful,  as  a  christian  soldier, 
so  that  Satan  does  not  wound  him  :  the  converse  of  this  as- 
sertion, equally  true,  is,  that  '  whosoever  is  not  thus  vigi- 
lant, but  habitually  surrenders  to  that  wicked  one,  is  not 
begotten  of  God,'  as  the  apostle  here  means,  though  he  is 
ecclesiastically  regenerate.^  How  perfectly  distinguished 
from  the  baptismal,  is  the  moral  new  birth  ! 

1  Matt.  V.  9, 44,  45.  Luke  vi.  35.  Phil.  ii.  14, 15.  IJohn  ii.  29.  iv.  7. 
V.  1.  1  Pet.  i.  14,22,  23.  ii.  1,  2.  On  the  latter  pas.sage  it  may  be  remark- 
e<],  that  as  '  babes'  do  not  desire  the  '  word,'  that  designation  cannot,  even 
primarily,  signify  here  infants  proper,  but  means  infants  figurative,  christian 
disciples  '  new  born'  of  God. 

2  1  John  lii.  9.    v.  18. 

c  2 


30        THE  CHANGE  OF  CHARACTER REGENERATION. 


CHAPTER  II.— SECTION  2. 

QUOTATIONS  FROM  THE  APOCRYPHA. 

The  Apocryphal  books  have  shown  that  it  was  com- 
mon to  designate  members  of  the  visible  church  as  chil- 
dren of  God,  or  of  Zion.  They  attest  also  the  usage  of 
giving  such  appellations  to  the  godly,  as  distinguished  from 
others  in  the  church. 

Of  Jacob  and  Juda,  the  church,  and  sons  of  God  in  that 
relation,  it  is  said,  '  have  I  not  prayed  you  ....  that  ye 
would  be  my  children,  and  I  should  be  your  Fathe?' .'  those 
who  were  already  God's  children,  are  prayed  to  become  his 
children,  of  course  in  the  higher  or  mora/  sense.  The  ap- 
pellation is  given  also  to  the  departed  righteous,  not  yet 
'children  of  the  resurrection,'  'remember  thy  children 
that  sleep,  for  I  shall  bring  them  out  of  the  sides  of  the 
earth,  and  show  mercy  unto  them.'  In  the  book  of  Wis- 
dom, the  ungodly  say,  '  let  us  lie  in  wait  for  the  righteous, 
because  he  is  not  for  our  turn,  and  is  clean  contrary  to  our 
doings  ....  he  calleth  himself  the  child  of  the  Lord  .... 
for  if  the  just  man  be  the  son  of  God,  he  will  iielp  him.' 
Speaking  of  the  escape  of  those  Israelites  who  looked  to- 
wards the  brazen  serpent,  a  type  of  Christ,  while  other 
Israelites  perished — '  but  thy  sons  not  the  very  teeth  of  ve- 
nomous dragons  overcame  :'  the  Israelites  destroyed  and 
those  healed  being  both  children  of  God,  or  regenerate,  as 
members  of  the  visible  church,  the  higher  regeneration 
must  here  be  meant :  The  faith  of  these  '  sons'  of  God  ap- 
pears to  be  recognized  in  the  previous  verses,  where  the 
brazen  serpent  lifted  up  is  called  '  a  sign  of  salvation,'  and 
it  is  said.  '  he  that  turned  himself  towards  it  was  not  saved 
by  the  thing  that  he  saw,  but  by  thee,  that  art  the  Saviour 
of  all.'     The  son  of  Sirach  writes, '  be  as  a  father  unto  the 


THE  CHANGE  OF  CHARACTER REGENERATION.        31 

fatherless  ....  so  shall  thou  be  as  the  son  of  the  Most 
High' — again,  '  Wisdom  exalteth  her  children,^  Wisdom 
being  one  of  the  appellations  of  one  or  more  of  the  Divine 
Persons — and  again,  'I  [Wisdom]  am  the  mother  of  fair 
love,  and  fear,  and  knowledge,  and  holy  hope  :  I  there- 
fore, being  eternal,  am  given  to  all  my  children  which  are 
named  of  him  :'  in  other  words,  all  these  children  of  Wis- 
dom, receiving  by  her  love,  fear,  knowledge,  and  holy  hope, 
are  morally  regenerate.^ 

Though  apocryphal  quotations  add  nothing  material  to 
the  argument,  they  at  least  tend  to  confirm  our  interpreta- 
tion of  the  scriptures  we  have  adduced. 


CHAPTER  II.— SECTION  3. 


AN    OBJECTION    ANSWERED. 


Should  it  be  objected  to  the  two-fold  regeneration  we 
have  maintained,  the  one  baptismal,  the  other  moral,  that 
the  passages  of  scripture  we  have  claimed  for  the  higher 
change,  though  desciiptive  of  holy  qualities,  refer  all  to 
persons  belonging  to  the  visible  church,  and  may  be  under- 
stood merely  of  what  is  necessary  to  make  good  the  appel- 
lation, child  of  God,  or  regenerate,  as  given  them  on  enter- 
ing the  church — should  it  be  objected,  in  other  words,  that 
baptism  and  godliness  are  component  and  essential  parts  of 
one  regeneration — the  sacramental  change  being  regene- 
ration in  only  an  imperfect  or  contingent  sense,  and  re- 
quiring holy  and  virtuous  character,  either  at  or  after  bap- 
tism, to  make   it   actual  and  positive  regeneration,  at  least 

I  2  Esd.  i.  28,  29.  ii.  31.  Wisd.  ii.  12,  13,  IS.  xvi.  10,6,  7.  Ecclus.  iv. 
10.11.    xxiv.  18. 


32       THE  CHAPfGE  OF  CHARACTER REGENERATION. 

in  adults — we  have  several  answers  to  the  objection.  And 
we  think  they  will  prove  that  ecclesiastical  regeneration  is 
totally  distinct  from  the  change  to  a  new  heart  and  life,  or 
moral  regeneration  ;  and  of  course  that  the  latter  is  totally 
distinct  from  the  former.  We  ask  the  reader's  kind  atten- 
tion and  patience. 

As  to  the  presumptive  argument :  It  may  perhaps  be  al- 
leged, that  as  both  the  baptismal  and  the  moral  changes 
have  the  one  name  regeneration,  they  must  be  presumed  to 
be  only  two  constituent  parts  of  one  spiritual  change. 
But  this  does  not  follow.  The  name  children  of  God  is 
given  to  magistrates,  as  such;  of  Israelitish  judges,  alrea- 
dy children  of  God  as  belonging  to  the  church,  it  is  said, 
that  as  rulers  also  they  were  '  all  children  of  the  Most 
High  :'^  here  are  two  senses  of  that  one  appellation,  ec- 
clesiastical sonship  and  official  sonship;  the  former,  com- 
mon to  all  Israel,  not  implying  the  latter,  which  was  en- 
joyed by  only  a  few  of  them :  why  not  then  allow  the  two- 
fold sense  of  the  appellation  in  regaid  to  ecclesiastical 
sonship  and  moral  sonship?  the  burden  of  proof  lies  upon 
the  objector.  Again:  the  phrases  mentioned  are  applied 
to  the  risen  saints,  ^children  of  God,  being  the  children  of 
the  resurrection' — '  the  adoption,  to  wit,  the  redemption  of 
our  body  ;'^  and  it  is  allowed,  perhaps  by  all,  that  this  re- 
generation or  adoption,  that  of  the  glorified  saint,  is  dif- 
ferent from  the  baptismal  regeneration  or  adoption  of  the 
saint  on  earth:  where  then  is  the  presumptive  argument, 
against  the  distinction  we  have  made,  arising  from  there 
being  but  one  name  for  the  two  changes?  why  not  make 
the  regeneration  of  baptism  and  the  regeneration  to  a  new 
heart  as  perfectly  distinguishable,  as  the  regeneration  of 
visible  earthly  saintship  and  the    regeneration  of  heavenly 


1  Ps.   Ixxxii.  6.      2  Luke  xx.  36.    Rom.  viii.  23.      See  also   Matt,  xiii 
43.    Rev.  xxi.  7.     2  Esd.  ii.  41.    Wisd.  v.  5. 


THE  CHANGE  OF  CHARACTER REGENERATION.       33 

saintship?  the  burden  of  proof  lies  as  before.  Further  ar- 
gument to  the  same  effect  may  be  found  in  our  Saviour's 
being  called  the  Son  of  God  in  various  senses;  as  the  only 
begotten  or  the  eternal  Son,  as  conceived  of  the  Holy 
Ghost,  as  heir  of  all  things,  as  inducted  into  his  priestly 
office,  as  raised  from  the  dead  ;^  five  kinds  of  sonship,  yet 
all  expressed  by  one  name,  or  set  of  names:  is  it  not  then 
nugatory,  to  allege  the  presumptive  argument  mentioned 
against  baptism  and  the  new  heart  being  distinct  sonships, 
distinct  regenerations?  Every  one  knows,  indeed,  that  it 
is  not  uncommon  for  scriptural,  like  many  secular  words,' to 
have  several  meanings :  the  words  angel  and  God  are  ap- 
plied to  the  Deity,  to  created  spirits,  and  to  men ;  and  the 
word  elder,  to  both  civil  and  sacred  officers,  and  to  all  the 
grades  of  the  latter ;  the  context,  or  other  applicable  scrip- 
tures, deciding  who  or  which  is  meant  in  each  case  :  and 
surely  the  context  and  other  applicable  scriptures  show  as 
fully  a  different  sense  of  the  word  regeneration  and  its 
synonymes,  when  connected  with  baptism,  from  their  sense 
when  connected  with  godly  character,  as  they  do  in  the 
several  uses  of  the  words  angel,  god,  and  elder.  We  dis- 
miss therefore  the  presumptive  argument  before  us,  as  hav- 
ing no  good  foundation. 

To  proceed  to  the  argument  proper  :  We  think  it  a  pe* 
titio  p'incipii  to  allege  that  the  unworthy  are  not  absolute- 
ly regenerated  in  baptism,  or  till  they  add  piety  to  their 
sacramental  standing.  For,  though  some  texts  may  be  in- 
terpreted on  that  theory,  they  may  as  well  be  in- 
terpreted on  the  other,  that  of  the  two  regenerations  we 
have  mentioned,  and  to  claim  a  preference  for  either  opin- 
ion, without  further  proof,  is  obviously  begging  the  ques- 
tion.    Let  us  look  then  to  tjie  further  proof.     There  is  no 

1  John  i.  14.  Luke  i.  35.  Ps.  ii.  7.  Heb.  i.  5  ;  v.  5.  Acts  xiii.  33. 
Rom.  i.  4. 


34        THE  CHANGE  OP  CHARACTER REGENERATION. 

scripture  which  declares  expressly  that  church-membership 
without  godliness  is  not  regeneration  ;  unless  it  be  taken 
for  granted  that  there  is  only  the  one  regeneration,  not  the 
two.     But  there  are  scriptures  which  recognise  the  regene- 
ration of  a  mere  church  estate,  independently  of  holy  cha- 
racter.    We  have  seen  that '  all'  who  are  baptized  are  de- 
clared   to    be    '  children  of  God ;'    the    declaration  being 
positive,   and    not   to    be  qualified  without    assuming  the 
point  in  question :  and  as  it  is  agreed  that  not  all  the  bap- 
tized are  pious,  it  follows  that  persons  may  be  regenerated 
in  baptism  without  piety;   such  a  conclusion  is  unavoida- 
ble, if  we  would  preserve  from  extenuation  this  absolute 
assertion  of  scripture !  it  also  follows,  that   the  passages 
which  make  holy  qualities  essential  to  regeneration,  must 
be  interpreted  of  another  change,  so  distinct  from  the  bap- 
tismal, that  the  latter  can  exist,  in  its  entireness,  without 
the  former  ;  and  this  brings  us  to  the  two  regenerations  we 
have  described.     We  have  likewise  seen,  that  the  appella- 
tion'children'  of  God  is  expressly  given  to  members  of 
the  church,  who,  in  the  same  sentence,  are   as  expressly 
declared  to   be  *  rebellious,  corrupters,   abhorred  of  God, 
unworthy   of  Abraham    and  Israel,  cursed' — as  expressly 
rebuked  for  *  backsliding,'  and  warned  to   be  '  converted,' 
and  accused  of  '  killing  the  prophets,'  and  '  stoning'  God's 
messengf^rs :  most    surely    then,    if  all   this    denunciation 
proves  not  that  that  appellation  has  a  full  sense  irrespective 
of  holy  character,  we  must  impute  fallacy  and  uncertainty 
to  the  clear   language  of  scripture.     That   full    sense  is 
the  regeneration  of  mere  church-membership,  which  in  the 
christian  church    is  baptismal    regeneration.     And   when 
virtue   and   piety  are   made   the  tokens  of  being  *  born  of 
God,'  another  regeneration   is  recognised,  moral    regene- 
ration, wholly   distinct  from  the   former.     The   theory  of 
two  distinct  regenerations  takes    nothing  for  granted,  but 
rests  on  an   inductive   investigation   of    scripture  ;  while 


THE  CHANGE  Or  CHARACTER REGENERATION.        35 

that  of  only  the  one  mentioned  is,  we  think,  entirely  de- 
pendent on  the  assumption  that  neither  of  the  two  changes 
is  of  itself  a  new  birth.  Our  proofs  have  shown  that 
this  high  designation  belongs  to  each  of  them  separately. 

Further :  That  all  baptized  infants  are  regenerate,  is 
allowed  by  those  with  whom  we  now  argue.  In  their  case 
at  least,  therefore,  regeneration  is  independent  of  personal 
character,  infants  having  none  in  any  proper  sense  ;  in  the 
language  of  scripture,  they  have  '  done  neither  good  nor 
evil.'  And  if  in  them  the  baptismal  new  birth  is  com- 
plete without  godliness,  it  must  be  so  in  all ;  or  else,  there 
must  be  two  kinds  of  baptismal  regeneration,  the  one  re- 
quiring both  baptism  and  piety,  the  other,  baptism  alone. 
This  latter  is  the  view  taken  in  effect,  though  verbally  dis- 
claimed, by  many  of  those  who  allow  only  the  one  regene- 
ration mentioned  ;  but  it  seems  an  inconsistent  opinion. 
We  therefore  prefer  making,  in  reality  as  well  as  in  words, 
only  one  kind  of  baptismal  regeneration,  and  regarding  it, 
in  adults  as  in  infants,  as  being  complete  in  the  perform- 
ance of  the  sacrament,  and  thus  perfectly  distinct  from 
the  moral  cliange ;  which  also,  it  has  been  proved,  is  in 
scripture  called  a  regeneration. 

Others,  again,  modify  the  opinion  just  rejected.  They 
maintain  that  baptism  is  regeneration  when  there  is  no- 
thing in  the  person  receiving  it  to  prevent  its  being  such  ; 
that  in  infants  there  is  no  obstacle  ;  but  that  unworthiness 
in  adults  defeats  the  regenerating  eificacy  of  the  sacra- 
ment, or  postpones  it  till  their  unworthy  character  is 
changed.  To  this  theory,  however,  we  find  opposed  the 
many  scriptures,  already  quoted,  which  fully  recognise 
bad  persons  as  children  of  God,  merely  in  virtue  of  their 
church  estate,  and  which  thus  decide  that  wickedness  does 
not  prevent  their  being  regenerated  in  baptism.  This 
scriptural  disproof  we  regard  as  final.  We  would  further 
suggest,  however,  that  this  theory,  instead  of  making  god- 


36        THE  CHANGE  OF  CHARACTER REGKNERATION. 

liness  a  product  of  the  grace  of  regeneration,  appears  to 
make  regeneration  a  result  of  godliness  :  whereas,  it  is 
clearly  declared,  that  the  godly  change  of  character,  per- 
sonal holiness,  is  the  fruit  of  the  grace  of  the  new  birth. 
Take  the  strong  assertion,  *  he  cannot  sin,  because  he  is 
born  of  God.'  Take  other  passages,  '  whosoever  is  born 
of  God  sinneth  not;'  obviously  because  he  is  born  of  God 
— 'he  that  is  begotten  of  God  keepeth  himself;'  plainly 
because  he  is  begotten  of  God.  But  this  theory  would  re- 
verse the  sequence,  and  say,  '  he  is  born  of  God,  because 
he  cannot,  or  does  not  sin,'  his  reformation  has  allowed  his 
baptismal  regeneration  to  take  effect.^  We  cannot  but 
think  the  doctrine  of  two  distinct  regenerations  far  pre- 
ferable to  that  which  leads,  or  seems  to  lead,  to  such  a  re- 
sult. We  believe  that  the  baptismal  new  birth  is  always 
complete  at  the  font ;  and  that  holiness  of  character  is  the 
consequence,  the  fruit,  of  the  grace  which  produces  the 
moral  new  birth.  And  we  say  further,  on  the  strength  of 
this  last  proposition,  that  a  pious  adult  coming  to  baptism 
has  the  moral  new  birth,  of  which  his  piety  is  the  fruit, 
before  he  has  the  baptismal — another  proof,  based  on  scrip- 
ture, that  the  two  are  distinct. — Perhaps  however  it  will 
here  be  objected,  that  we  suppose  the  theory  faulted  to 
imply,  that  regeneration  is  an  irifuence,  a  seed  at  least  of 

1  1  John  iii.  9  ;  v.  18.  Sometimes  indeed  this  mode  of  speaking  is  not 
adhered  to,  as  '  love  your  enemies  ...  do  good  .  .  .  that  ye  may  be  the  chil- 
dren of  your  Father  which  is  in  heaven  :'  but  the  meaning  is,  *  that  ye  may 
approve  yourselves  his  children — that  ye  may  show  that  regenerating  grace 
has  taken  effect.'  In  the  theory  however  before  us,  regeneration  is  consi- 
dered as  taking  place  only  when  the  impediment  is  removed,  sinful 
character,  which  obstructed  it  in  baptism  ;  of  course  it  is  not  regeneration 
that  removes  the  impediment.  So  it  appears  to  us.  If  this  however  be  de- 
nied, and  it  be  held  that  the  regeneration  of  the  unworthy  does  not  take 
effect  at  baptism,  yet  that  regenerating  grace  does  act  in  producing  their 
subsequent  change  of  character,  then  it  acts  before  that  change,  and  thus 
their  unworthiness  when  at  the  font  was  not  the  impediment  supposed  : 
which  result  is  fatal  to  the  theory. 


THE  CHANGE  OF  CHARACTER — REGENERATION.      37 

moral  grace,  for  producing  a  moral  effect,  when  it  is  rather 
held  to  be  only  a  privilege — if  this  objection  be  raised,  we 
ask,  in  what  sense  are  the  passages  just  quoted  from  St. 
John  to  be  understood  1  Will  it  be  said  that  a  person  can- 
not or  does  not  sin,  '  because'  he  has  the  privilege  of  being 
in  the  church,  or  in  the  covenant,  or  in  a  state  of  pardon  7 
or  '  because'  he  has  made  that  privilege  availing,  by  forsak- 
ing sin  thus  far  ?  Yet  this  must  be  said,  if  there  is  not 
a  moral  change,  the  grace  of  which  is  an  influence  yield- 
ing holy  fruit,  to  which  that  apostle  alluded  when  he  spoke 
of  being  '  born  of  God.'  It  is  the  gracious  influence  pro- 
ducing, sustaining,  and  increasing  moral  regeneration,  that 
opposes  sin .  This  appears  to  us  rational  as  well  as  scrip- 
tural. While  to  say.  in  effect,  that  a  person  cannot  or  does 
not  sin,  '  because'  he  is  baptized,  is  to  make  an  assertion 
which  may  perhaps  stand  in  the  letter,  but  not  without  ex- 
plaining away  the  natural  and  obvious  sense.  And  this 
difficulty  is  of  peculiar  force  in  the  case  of  adults  who 
were  baptized  in  infancy — when  they  are  allowed  to  have 
been  baptismally  regenerated. 

We  add  to  the  arguments  now  given,  a  direct  scriptural 
proof  that  persons  not  in  the  church  may  be  (morally)  re- 
generate. It  should  however  be  remembered,  that  the 
bible  says  little  of  the  possible  favour  with  the  Deity  of 
those  who  belong  not  to  his  covenant  society  :  we  only  read 
some  general  assertions  respecting  them ;  as,  that  those 
who  have  not  the  law,  are  a  law  unto  themselves,  by  the 
light  of  nature  and  tradition  ;  that  Christ  tasted  death  for 
every  man  ;  and  that  he  lighteth  every  man  that  cometh 
into  the  world.  We  are  not  to  expect,  therefore,  a  clear 
statement  of  the  relations  of  such  persons  with  the  Holy 
Spirit.  Yet  we  are  not  without  intimations  on  the  sub- 
ject. When  the  Jewish  high  priest  '  prophesied  that 
Jesus  should  die  for  that  nation,'  he  added,  'and  not  for 
that  nation  only,  but  that  also  he  should  gather  together  in 


38       THE   CHANGE  OF  CHARACTER REGENERATION. 

one  the  children  of  God  that  were  scattered  abroad'^ 
This  refers  to  the  Gentiles,  who  were  not  Jewish  children 
of  God,  and  none  of  whom  had  become  children  of  God 
by  initiation  into  the  christian  church.  Yet 'children  of 
God'  they  were  ;  and  it  could  have  been  in  no  other  sense, 
we  think,  than  as  being  morally  regenerate.  Dr.  Ham- 
mond says — -^  the  sons  of  God  that  are  scattered  abroad, 
that  is,  all  that  are  or  shall  be  pious  faithful  servants  of  his 
all  the  world  over,  that  are  qualified  aright  for  the  receiv- 
ing of  Christ  when  he  preacheth  to  them.'"  It  follows  that 
persons  maybe  regenerate  before  baptism,  before  they  are 
*  gathered  together  in  one,'  into  the  one  visible  church  ; 
men  maybe  morally  regenerate  before  they  are  baptismally 
regenerate.  And  we  have  largely  proved,  that  persons 
may  be  baptismally  or  ecclesiastically  regenerate  while 
they  are  not  godly  or  morally  regenerate.  The  unavoida- 
ble result  is,  that  there  are  two  distinct  regenerations. 

A  very  clear  recognition  of  the  distinction  between  bap- 
tism and  the  moral  new  birth  is  found  in  the  first  epistle  to 
the  Corinthians.  Of  these  brethren,  generally,  St.  Paul 
declares  that  '  he  had  begotten  them  in  Christ  Jesus  through 
the  gospel ;'  yet  he  had  reminded  them,  just  before,  that  he 
'  baptized  none  of  them,  but  Crispus  and  Gains  ....  and 
the   household    of    Stephanas.'^     If   this    '  begetting,'   or 


i  John  xi.  52. 

2  Hammond  on  1  John  iii.  10.  noted.  To  the  same  effect  is  the  passage, 
'Other  sheep  I  have,  which  are  not  of  this  fold :'  sheep  of  Christ  there  were, 
not  in  the  Jewish  fold,  nor  as  yet  in  any  fold  ;  and  the  sheep  of  God's  pas- 
ture are  often  identified  with  his  '  people ;'  and  his  people  are  identified 
with  his  '  children,'  '  surely  they  are  my  people,  children  that  will  not  lie.' 
Hence,  to  be  sheep  of  Christ  is  to  be  children  of  God;  yet  not  here  in  the 
ecclesiastical  sense,  for  those  mentioned  are  declared  not  to  be  in  the  '  fold.' 
They  were  morally  his  children  or  regenerate,  while  yet  unconnected  with 
his  church. — See  John  x.  16.  Ps.  xcv.  7 :  c.  2.  Isa.  Ixiii.  8  :  and  also  Hara- 
inond  on  John  x.  note  a,  and  on  John  vi.  note  d. 

3  1  Cor.  iv.  15.  i.  14,  16.  In  Acts  xviii.  8,  we  learn  that '  many  of  the  Co- 
rinthians were  baptized,'  all  who  '  believed  ;'  but  not  by  Paul  himself. 


THE  CHANGE  OF  CHARACTER REGENERATION.         39 

bringing  into  the  relation  of  sons  of  God,  refer  to  the  con- 
version of  the  Corinthians,  by  Paul,  to  Christianity,  before 
they  were  baptized,  then  we  have  another  scriptural  asser- 
tion of  the  existence  of  moral  regeneration  without  the  ec- 
clesiastical. Or,  if  this  *  begetting'  was  the  result  of  pas- 
toral instruction  subsequent  to  their  baptism,  still  their 
baptismal  regeneration  and  their  moral  regeneration  came 
through  different  human  agents;  the  former  not  by  Paul, 
the  latter  by  Paul.  Adopt  either  interpretation,  and  we 
have  proof  positive  that  baptism  is  not,  of  itself,  the  be- 
ginning of  the  spiritual  life,  or  the  implanting  of  a  spiri- 
tual germ,  or  the  vehicle  of  spiritual  vitality  :  also,  proof 
positive  that  there  is  a  regeneration  *  through  the  gospel' 
besides  the  sacramental  one  :  and  further,  proof  positive 
that  the  two  regenerations  are  so  perfectly  distinct,  each 
from  the  other,  that  they  were  in  this  case,  as  they  often 
are,  effected  through  the  agency  of  different  ministers. 
We  cannot  see  how,  in  view  of  the  premises,  these  con- 
clusions can  be  evaded. 

We  are  gratified  in  seeing  our  argument  in  this  com- 
manding position,  on  two  accounts — first,  because  the  doc- 
trine presents  a  clear  and  intelligible  view  of  this  depart- 
ment of  revealed  truth — and  secondly,  because  it  most  ex- 
plicitly warns  the  careless  member  of  the  church,  that  his 
being  baptized  does  not  imply  that  he  has  the  new  heart, 
in  any  degree  whatever,  or  in  any  whatever  of  its  ele- 
ments. Far  from  us  however  be  the  thought,  that  moral 
regeneration  may  be  supposed  to  exist,  or  to  remain,  in 
those  who  wilfully  reject  baptism — we  speak  not  of  igno- 
rance, or  of  involuntary  error  of  any  kind — but,  these 
apart,  the  icilful  rejection  of  any  appointment  of  Christ's 
can  be  reckoned  nothing  less  than  unjustifiable  presump- 
tion, perverse  disobedience.  It  indicates  the  most  awful 
presumption  and  perverseness,  to  reject  knowingly  the 
settled  covenant,  into  which  God  requires  us  to  enter,  if  we 


40        THE  CHANGE  OF  CHARACTER REGENERATION.       » 

would  apply  to  ourselves  any  of  the  clear  promises  or  ex- 
press encouragements  of  scripture.  And  this  wilful  set- 
ting at  nought  a  divine  commandment  renders  void,  in 
sound  human  judgment,  the  claim  of  being  morally  re- 
generate. As  Augustine  says — '  Conversion  of  the  heart, 
though  it  may  be  where  baptism  is  not  had,  cannot  be 
where  it  is  contemned  :  for  that  is  by  no  means  to  be  call- 
ed a  conversion  of  the  heart  to  God,  where  the  sacrament 
of  God  is  contemned.'^ 

1  Aug.  contra  Don.  l-  4 :  see  Wall,  3d  edit.  V.  I.  p.  189. 


CHAPTER   III. 

BAPTISMAL  REGENERATION. 
SECT  [ON  1. 

SCRIPTURAL   PROOFS. 

We  asserted,  in  the  Introduction,  that  the  change  of  state 
which  is  the  transition  from  being  out  of  the  visible  church 
to  being  within  that  body,  is,  in  the  christian  church,  ef- 
fected in  baptism ;  a  washing  with  water  being  performed 
by  the  minister ;  and  regeneration,  baptismal  regeneration, 
being  superadded  by  the  Holy  Spirit ;  and  that  all  who  are 
thus  washed  are  thus  regenerated.  Some  of  these  propo- 
sitions have  mingled  with  the  argument  already  given ; 
but  it  is  proper  to  state  them  explicitly,  and,  as  thus  stated, 
prove  them  from  scripture. 

Baptism  introduces  us  into  the  visible  church :  for  the 
visible  church  is  the  *  body  of  Christ,'  and  *  baptized  into 
Christ,'  '  baptized  into  Jesus  Christ,'  are  the  same  as  bap- 
tized into  the  body  of  Christ.  It  is  said  also,  '  they  that 
gladly  received  his  word  were  baptized,  and  the  same  day 
there  were  added  unto  them  [the  church]  about  three 
thousand  souls.'  To  the  same  effect — '  baptized  into  one 
body.'^ 

Baptism  is  to  be  performed  by  a  christian  minister,  ac- 
cording to  the  rule  declared  in  scripture,  that  the  priest- 

i  Eph.  i.  22.  Gal.  iii.  27.  Rom.  vi.  3.   Acts  ii.  4i ;  comp.  47.  1  Cor.  xii.  13- 
d2 


42  BAPTISMAL    REGENERATION. 

hood  is  *  ordained  for  men  in  things  pertaining  to  God.'' 
Hence  its  administration  was  committed  to  the  apostles, 
and  the  apostolic  line,  *  go  j/e,  teach  all  nations,  baptizing 
them  ....  and  lo,  I  am  with  you  alway,  even  unto  the  end 
of  the  world.*  And  it  is  performed  with  water ;  '  see,  here 
is  water,  what  doth  hinder  me  to  be  baptized  V — <  can  any 
man  forbid  water,  that  these  should  not  be  baptized  ?'* 

There  is  also  in  christian  baptism  an  operation  of  the 
Holy  Spirit,  *  by  one  Spirit  are  we  all  baptized  into  one 
body.*  The  appellation  '  children  of  God,^  given  to  *  all' 
the  baptized,  has  the  same  bearing ;  it  means  children  of 
God  by  the  Holy  Spirit.  So  likewise,  when  it  is  not  only 
said,  that  *  God  hath  set  in  the  church  apostles,  and  pro- 
phets, and  teachers,*  but  it  is  also  said,  *  now  hath  God  SQiihe 
members  every  one  of  them  in  the  body,'  the  agency  of  the 
Spirit  in  baptism,  as  well  as  in  ordination,  ig  recognised. 
Thus  again,  the  apostle  declares  the  'children  of  promise,' 
of  *  air  whom  *  Jerusalem  is  the  mother,'  in  other  words, 
the  members  of  the  visible  christian  church,  the  '  children 
of  the  free  woman,*  the  baptized — the  apostle  declares 
them  to  be  *  born  of  the  Spirit.''  Hence,  this  operation  of 
the  Holy  Ghost,  in  the  sacrament  of  the  font,  is  called  re- 
generation or  a  new  birth :  hence  the  name  of  this  rite  is 
not  '  washing'  merely,  but,  to  distinguish  it  from  ordinary 
ablutions,  *  the  washing  of  regeneration  ;'  hence  also,  in 
the  use  of  the  baptismal  water,  we  are  *  born  of  water,' 
that  is,  this  birth  being  different  from  the  natural  one, 
*  born  again  of  water,'  or  '  new  born  of  water.'^  That  all 
the  baptized  are  thus  baptismally  regenerated,  is  evident 
from  passages  already  cited,  *  ye  are  all  the  children  of 
God' — *  Jerusalem  is  the  mother  of  us  alV — *  we  are  all 
baptized  by  one  Spirit.' 

>  Heb.v.  1.    Matt,  xxviii.  19,  20.    Acts  viii.  36;  x.  47. 
2  1  Cor.  xii.  13.    Gal.  iii.  86.    1  Cor.  xii.  28, 18.    Gai.  iv.  89,  end  context. 
Tit.  iii.  5.    John  iii.  5. 


BAPTISMAL   REGENERATION.  43 

Under  this  head  of  the  discussion,  it  is  proper  to  defend 
that  construction  of  the  phrases  *  washing  of  regeneration,' 

*  born  (again)  of  water,'  which  applies  them  to  baptism, 
and  which  is  their  natural  sense,  as  well  as  that  in  which 
the  early  Fathers  understood  them,  as  we  shall  see.  These 
ore  good  rules  of  interpretation,  and  not  to  be  disregarded 
but  for  very  cogent  reasons.  Yet  by  many  divines  they 
are  set  at  nought,  and  it  is  held  that  the  expressions  refer 
to  a  merely  spiritual  work,  which  is  not  baptism,  and 
Bcarcely  if  at  all  connected  with  that  rite.  Some  of  these 
maintain    that  the    language    is    wholly  figurative ;    the 

•  washing'  and  the  *  water'  meaning  the  Spirit,  by  a  direct 
metaphorical  construction :  but  this  is  only  a  supposition, 
gratuitous,  not  susceptible  of  proof;  and  the  simple  con- 
tradiction of  such  an  opinion  is  as  valid  as  the  assertion  of 
it.  To  prove  language  to  be  figurative,  it  must  be  shown 
that  its  literal  sense  is  absurd,  or  otherwise  incongruous, 
which  cannot  be  alleged  of  these  passages,  without  taking 

for  granted  that  it  is  absurd  or  incongruous  to  connect  a 
regeneration  with  baptism ;  and  that  is  begging  the  ques- 
tion.^ Others  reach  the  same  point  by  asserting  that,  in 
each  of  the  passages,  *  washing  of  regeneration,  and  re- 
newing of  the  Holy  Ghost,'  *  born  (again)  of  water,  and  of 
the  Spirit,'  the  word  '  and' is  exegetical,  meaning  *  that  is,' 
and  making  the  fornier  clause  in  each  passage  equivalent 
to  the  latter — the  washing  of  regeneration,  equivalent  to 
the  renewing  of  the  Holy  Ghost — born  again  of  water, 
equivalent  to  born  again  of  the  Spirit.  Here  again,  how- 
ever,  we  reply  that  the  construction  is  gratuitous.    For  it 


1  T.  Hartwell  Home  says—'  The  most  simple  sense  is  always  that  whieh 
is  the  genuine  meaning'—'  we  should  be  more  willing  to  take  a  sense  from 
scripture  than  to  bring  one  to  it' — 'the  plain,  obvious,  and  literal  sense  of  a 
passage  ....  is  ordinarily  to  be  preferred  to  the  figurative  sense,  and  it  is 
not  to  be  rashly  abandoned,  unless  absolute  and  evident  necessity  require 
such  literal  sense  to  be  given  up.'    ( V.  2.  p.  525,  526,  527 .-  Lond,  1821.) 


44  BAPTISMAL    REGENERATIOiV. 

would  be  quite  as  logical  to  reverse  this  exegetical  inter- 
pretation,  and  say  that  to  be  born  of  the  Spirit  is  only  to 
be  born  of  water,  and  to  be  renewed  by  the  Holy  Ghost  is 
only  to  subnriit  to  the  washing  of  regeneration ;  the  water 
may  as  well  exclude  the  Spirit  from  these  passages,  as  the 
Spirit  the  water :  and  when  a  hypothetical  construction 
and  its  opposite  thus  neutralise  each  other,  neither  can  be 
sound.  This  exegetical  exposition,  also,  is  contrary  to  the 
rule,  that  such  interpretations  are  not  allowable  till  they 
are  shown  to  be  necessary.  It  must  be  proved  that  wash- 
ing and  renewing,  water  and  the  Spirit,  are,  or  must  be, 
not  may  possibly  be,  equivalent  terms,  and  in  these  parti- 
cular texts,  before  the  word  *  and'  be  construed  exegeti- 
cally,  and  made  to  signify  'that  is:'  but  this  has  never 
been  proved,  and  we  do  not  believe  that  it  ever  will  or 
can  be,  since  it  can  only  be  argued  by  taking  for  granted 
that  there  is  no  regeneration  or  new  birth  in  the  sacrament 
of  baptism.  It  is  idle,  worse  than  idle,  to  contend  for 
such  exegetical  constructions  on  the  ground  of  mere  doc- 
trinal fancies  or  assumptions,  and  before  the  necessity  for 
them  is  demonstrated.  The  unlearned  may  be  bewildered 
by  such  hypotheses,  nay  the  learned  also,  and  proselytes 
may  be  gained  ;  but  they  obstruct  the  sound  interpretation 
of  th^  word  of  God.^ 

As  this  exegetical  interpretation  of  the  two  assages 
before  us,  is  the  principal,  though  but  plausible,  evasion  of 
their  bearing  on  the  doctrine  of  baptismal  regeneration,  a 

1  '  I  hold  for  a  most  infallible  rule  in  expositions  of  sacred  scripture,' 
eays  Hooker, '  that  where  a  literal  construction  will  stand,  the  farthest  from 
the  letter  is  commonly  the  worst.  There  is  nothing  more  dangerous  than 
this  licentious  and  deluding  art,  which  changeth  the  meaning  of  words,  as 
alchymy  doth  or  would  do  the  substance  of  metals,  maketh  of  any  thing 
what  it  listeth,  and  bringeth  in  the  end  all  truth  to  nothing.  Or  howsoever 
such  voluntary  exercise  of  wit  might  be  borne  with  otherwise ;  yet  in  places 
which  usually  serve,  as  this  doth  concerning  regeneration  by  water  and  the 
Holy  Ghost,  to  be  alleged  for  grounds  and  principles,  less  is  permitted.'—- 
{B.  V.  sect  59.) 


BAPTISMAL    REGENERATION.  45 

few  more  remarks  may  be  added.  We  appeal  to  every 
candid  and  impartial  mind,  whether  the  mass  of  scriptural 
proofs  contained  in  our  first  chapter,  showing  that  mere 
membership  in  the  visible  church  confers  the  appellation 
sons  of  God,  children  of  God,  equivalent  to  born  again  of 
God  or  regenerate,  but  not  implying  the  moral  change, 
does  not  infinitely  outweigh  all  that  can  be  said  in  favour 
of  the  exegetical  sense  of  the  word  '  and'  in  those  two 
passages.  The  only  valid  argument  for  it  would  be  their 
incongruity  with  other  passages,  or  with  the  general  tone 
of  scripture,  without  that  interpretation.  But  we  have 
shown,  by  a  large  array  of  texts,  that  the  bible  fully  and 
extensively  recognises  the  regeneration  of  visible  church- 
membership  ;  and  thus  the  whole  argument,  if  argument 
it  can  be  called,  for  the  exegesis  in  question,  is  overturn- 
ed and  extruded.  Nay  more  ;  were  that  exegesis  conceded, 
there  would  still  remain  scriptures  enough  to  prove,  in- 
dependently of  those  two  passages,  that  there  is  such  a 
regeneration.  In  a  position  thus  doubly  protected,  our 
doctrine  is,  we  think,  unassailable. 

How  entirely  gratuitous  is  the  exegetical  construction  in 
either  of  these  two  passages,  will  appear  by  comparing 
the  views  given  of  them  by  Calvin  and  Doddridge.  Cal- 
vin denies  this  construction  in  one  of  the  texts,  but  asserts 
it  in  the  other;  interpreting  them  respectively — 'the  wash- 
ing of  regeneration,  and  renewing  of  the  Holy  Ghost' — 
'  born  of  water,  that  is,  of  the  Spirit ;'  nay,  he  connects 
both  regeneration  and  renewing  with  baptism,  '  the  washing 
of  regeneration  and  renewing.'  Doddridge  gives  pre- 
cisely the  reverse — '  the  washing  of  regeneration,  that  is, 
the  renewing  of  the  Holy  Ghost' — '  born  of  water,  and  of 
the  Spirit ;'  he  as  strenuously  argues  against  associating 
regeneration  with  baptism,  as  Calvin  is  clear  for  connecting 
both  regeneration  and  renewing  with  that  sacrament.  The 
one  divine  makes  the  former  text  refer  decidedly  to  bap- 


46  BAPTISMAL    REGENERATION. 

tism,  and  the  latter  not;  while  the  other  divine  makes  the 
latter  refer  to  that  rite,  and  the  former  not,  as  decidedly  as 
his  argument  will  allow.^  What  an  humiliating  example 
of  the  inconsistency  into  which  learned  and  pious  men 
may  be  betrayed  by  their  theories ! 


CHAPTER  III.— SECTION  2. 

THE  AUTHORITY  OF  THE  FATHERS. 

Our  appeal  to  scripture,  in  proof  of  the  doctrine  of  a 
regeneration  to  the  churcli  estate  effected  in  the  christian 
church  by  baptism,  has,  we  trust,  placed  that  doctrine  be- 
yond the  reach  of  fair  controversy.  This  being  done,  we 
introduce  some  extracts  from  the  Fathers,  to  show  that  the 
connexion  of  regeneration  with  baptism  was  also  the  doc- 
trine of  the  primitive  church.  First,  however,  we  remind 
the  reader  that  some  of  the  fathers  use  the  words,  renew- 
ed, new  formed  or  created,  and  the  like,  as  synonymous 
with  regenerate,  and  often  apply  them  indiscriminately  to 


1  And  yet  Dr.  Doddridge  has  this  paragraph — 'After  all  then,  if  any  argu- 
ment can  be  deduced  from  scripture  in  favour  of  the  manner  of  speaking 
now  in  debate,  it  must  be  from  the  general  tenor  of  it ;  according  to  which 
it  seems  that  all  who  are  members  of  the  visible  church  are  spoken  of  as 
regenerate  ;  from  which  it  may  be  inferred,  with  some  plausible  proba- 
bility at  least,  that  baptism,  by  which  they  are  admitted  into  that  society, 
may  be  called  Regeneration :  and  I  am  ready  to  believe,  as  I  hinted  above, 
that  this  was  the  chief  reason  why  the  ancients  so  often  used  the  word  in 
the  sense  I  am  now  opposing.'  Dr.  D.  allows  that  scripture  speaks  of  all 
the  members  of  the  visible  church  as  '  regenerate,'  but,  because  he  disap- 
proved of  the  '  sense'  given  the  word  by  the  writers  he  was  •  opposing,'  he 
would  set  aside  the  use  of  the  expression. — See  Calvin  and  Doddridge 
on  Tit.  iii.  5,  and  John  iii.  5 :  see  also  Calv.  Instit.  translated  by  Allen. 
V.  3.  p.  327,  330,  373  j  and  Doddr.  on  Regen.  Postscript,  p.  xv.^c 


BAPTISMAL   REGENERATION.  47 

baptism.^  We  also  apprise  him,  that  it  is  not  uncommon 
for  the  fathers  to  regard  the  moral  and  the  baptismal  as  one 
regeneration,  and  connected  with  the  sacramentof  the  font : 
we  adduce  therefore  their  authority  only  for  the  applica- 
tion of  the  word;  for  its  meaning,  or  meanings,  we  go  to 
the  living  oracles. 

Justin  Martyr  says  of  converts  to  Christianity — '  they 
are  led  by  us  to  a  place  where  there  is  water,  and  in  the 
same  way  of  regeneration  in  which  we  were  regenerated, 
they  are  regenerated  ;  for  they  are  then  washed  in  that 
water  in  the  name  of  God  the  Father  and  Lord  of  all,  and 
of  our  Saviour  Jesus  Christ,  and  of  the  Holy  Spirit.  For 
Christ  said,  If  ye  be  not  regenerated,  ye  shall  not  enter 
into  the  kingdom  of  heaven.'  .  .  .  .  '  there  is  invoked  over 
him  who  is  willing  to  be  regenerated,  and  has  repented  of 
his  sins,  the  name  of  God  the  Father  and  Lord  of  all'.  .  .  . 
'  and  this  washing  is  called  illumination.'^ 

Iren^us.  *  When  he  gave  his  disciples  the  commission 
of  regenerating  unto  God,  he  said  unto  them.  Go  and 
teach  all  nations,  baptizing  them  in  the  name  of  the  Fa- 
ther, and  of  the  Son,  and  of  the  Holy  Spirit.'  The  same 
father  says  of  our  Lord — '  he  came  to  save  all  persons  by 
himself:  all,  I  mean,  who  by  him  are  regenerated  unto 
God ;  infants,  and  little  ones,  and  youths,  and  older  per- 
sons.' Again  :  '  this  generation  of  heretics  has  been  sent 
out  by  Satan  for  frustrating  the  baptism  of  regeneration 
unto  God.'^ 

Clejient  of  Alexandria.  *  He  that  is  once  regene- 
rated, as  the  name  of  that  [sacrament]  is.'  Again,  speak- 
ing of  a  fancy  of  certain  heretics  concerning  the  baptism 

1  See  Suicer  on  AvctTtXetrts,  AvuKuivi^ti,  &c. :  also,  the  Appendix  (p.  72, 
^c.)  to  Dr.  Jarvls'  Convention  Sermon,  on  Jolin  iii.  9 :  also,  the  Appendix  to 
this  Essay. 

2  Just.  Mart.  Apol.  i.  {tndg.  ii.)  sect.  79,  80. 

3  Iren.  adv.  Haeres.  /.  3.  c.  19 :  /.  2.  c.  39 :  1 1.  c.  18 :  see  Wall 


48  BAPTISMAL    REGENERATION. 

of  Christ — '  let  us  then  ask  these  wise  men,  was  Christ,  as 
soon  as  he  was  regenerated,  perfect  ?  ....  as  soon  as  bap- 
tized by  John,  he  is  perfect,'  or  perfectly  initiated  :^  as  no 
one  can  suppose  that  Jesus,  who  was  without  sin,  under- 
went the  change  of  character,  the  regeneration  here  men- 
tioned could  have  had  no  affinity  with  the  moral  new  birth  : 
whether  John's  baptism  was  a  regeneration,  we  do  not 
discuss. 

Tertullian.  '  Wh'ereas  it  is  an  acknowledged  rule 
(prgescribitur)  that  none  can  be  saved  without  baptism; 
grounded  especially  on  that  sentence  of  our  Lord,  unless 
one  be  born  of  water  he  cannot  be  saved,'  &;c.  Again  : 
speaking  of  the  command  to  baptize  all  nations,  he  pro- 
ceeds— '  when  to  this  law  that  rule  is  added,  except  one  be 
regenerated  of  water  and  the  Spirit,  he  shall  not  enter  into 
the  kingdom  of  heaven,  it  has  bound  up  faith  to  a  neces- 
sity of  baptism.''^ 

Origen,  speaking  of  the  resurrection,  says — '  For  that 
is  a  regeneration,  being  a  new  birth  when  a  new  heaven 
and  a  new  earth  are  made  ....  and  the  way  to  that  regene- 
ration is  that  which  by  Paul  is  called  the  laver  of  regene- 
ration ....  There  is  perhaps  in  our  [natural]  birth  no  one 
clean  from  pollution,  though  his  life  be  but  of  one  day  .... 
but  in  the  regeneration  by  the  laver,  every  one  that  is  bom 
again  of  icater  and  the  Spirit  is  clean  from  pollution  ; 
clean,  as  I  may  venture  to  say,  as  through  a  glass  darkly 
IV  oivi-^fxccri.  And  in  that  other  regeneration,  when  the  Son 
of  man  shall  sit  on  the  throne  of  his  glory,  every  one  that 
attains  to  that  regeneration  in  Christ  is  clean  from  pollu- 
tion in  the  highest  degree  ;  face  to  face.  And  it  is  by  the 
washing  of  regeneration  that  he  comes  to  that  other  re- 
generation.'^ 

1  Clem.  Alex.  Psedagog.  1. 1.  c.  6:  see  Wall. 

2Tertul.  de  Bapt.  c.  12, 13 :  see  Wall.        3  Comment. in  Matt.:  see  Wall. 


BAPTISMAL    REGENERATION.  4S 

Cyprian.  *  That  the  old  man  dies  and  the  new  is  born 
in  baptism,  the  blessed  apostle  clearly  proves,  saying,  He 
saved  us  by  the  laver  of  regeneration.  If  however  re- 
generation is  in  the  laver,  that  is,  in  baptism,  how  can 
heresy  beget  sons  to  God  through  Christ?'^ 

Athanasius.  '  He  who  is  baptized  puts  off  the  old 
man,  and  is  renewed,  as  being  born  again  (or  from  above) 
by  the  grace  of  the  Spirit.'^ 

Gregory  Nazianzen.  *  The  word  teaches  us  that  ge- 
neration is  threefold,  that  of  our  bodies,  that  of  baptism, 
and  that  of  the  resurrection.'  Again,  speaking  of  the 
Arians — '  seek  for  somebody  else  to  baptize  you,  or  rather 
drown  you  ;  for  I  have  no  mind  to  divide  the  Deity,  and  at 
the  time  of  your  new  birth  to  bring  death  on  you.'^ 

Chrysostom.  '  Because  baptism  is  said  to  be  a  symbol 
of  death  and  resurrection,  therefore  it  is  also  called  a  re- 
generation. For,  as  one  rising  from  the  dead  seems  to  be 
born  again,  so  is  he  who  in  baptism  is  regenerated ;  as  he 
has  first  died  in  the  ivater,  so  being  raised  thence  by  the 
power  of  the  Spi7'it,  he  is  said  to  be  regenerated.^  Again  : 
*  For  they  are  not  only  free,  but  saints  ;  nor  saints  only, 
but  justified  ;  and  not  only  justified,  but  sons  ;  and  not  only 
sons,  but  heirs ;  not  heirs  only,  but  brothers  of  Christ ;  not 
only  his  brethren,  but  co-heirs;  not  co-heirs  only,  but 
members  of  him ;  not  members  only,  but  his  temple  ;  and 
not  his  temple  only,  but  organs  of  his  Spirit.  You  see  how 
many  are  the  benefits  of  baptism.^* 

Augustine.  '  The  force  of  that  sacrament  is  such, 
that  he  wlio  is  once  regenerated  by  it,'  &c.  Again  :  '  Let 
it  not  disturb  you,  that  some  persons  do  not  bring  their  in- 


1  Waterland  on  Regeneration,  (Weller  Tracts,) />.  6. 

2  Suicer  on  Kvjlku.iviti':.        3  Orat.  in  Sanct.  Bapt. :  see  Wall. 

4  Siiif-er  on  Ava^«vv«3-/f  :  also  a  Homily  cited  by  Augustine  ;  see  Wall.  In 
Bp.  Hobarl's  Works,  V.  2.  p.  462,  quotations  are  given  to  the  same  effect 
from  Basil  and  Theodoret. 


50  BAPTISMAL  REGENERATION. 

fants  to  receive  baptism  that  they  may  by  spiritual  grace 
be  regenerated  to  eternal  life,  but  because  they  think  by 
this  remedy  to  preserve  or  restore  their  temporal  health ; 
for  they  do  not  on  that  account  fail  to  be  regenerated.^ 
Again:  '  What  christian  can  endure  to  hear  it  said,  that 
any  person  may  come  to  salvation  who  is  not  regenerated  in 
Christ,  which  he  has  ordered  to  be  done  in  baptism.^  Again : 
'  Therefore  the  baptism  of  infants  is  no  more  than  what  is 
necessary ;  that  they,  who  by  their  generation  are  subject 
to  that  condemnation,  may  by  regeneration  be  freed  from 
it.'  Again  :  '  The  guilt  (of  the  law  of  sin)  is  removed  in 
the  sacrament  by  which  believers  are  regenerated.''  Again  : 
*  The  renovation  after  the  image  of  God  is  not  effected  in 
a  moment,  like  that  regeneration  in  baptism  which  is  done 
in  a  moment  by  the  remission  of  sins.'  Yet  again  :  speak- 
ing of  his  mother,  '  she  had  lately  begun  to  feel  thy  holy 
love,  and  had  been  washed  in  the  laver  of  regeneration ;' 
and  of  Victorinus,  '  he  was  not  ashamed  to  become  a  child 
of  thy  Christ,  an  infant  of  ih)'  fountain,  with  his  neck  sub- 
jected to  the  yoke  of  humility,  and  \\\^forehead  subdued  to 
the  reproach  of  the  cross  ....  not  long  after  he  gave  in 
his  name,  that  he  might  have  the  benefit  of  christian  bap- 
tism' . .  .  .  '  well  did  it  become  thy  sons  to  exult. '^ 


CHAPTER  III.— SECTION  3. 


OTHER   HUMAN   AUTHORITIES. 


We   offer  the    following   exhibition  of  authorities,  be- 
sides that  of  the  Fathers,  already  given,  to  those  who  deny 


1  Wall  (3d  Edit)  V.  1.  p.  89, 193,  281,  and  ch.  19.  §  19.  Calv.  Instil.  V.  2 
p.  76.  Bp.  Inglis  on  Inf.  Bapt.  p.  4.  Aug.  Conf.  abridged  in  Milner's  Ch. 
Hist.  V.  2.  p.  301, 336,  337,  338. 


BAPTISMAL  REGENERATION.  51 

that  baptism  is,  in  any  sense,  regeneration,  or  connected 
with  a  change  bearing  that  name.  Various  Churches,  and 
Divines,  of  various  creeds,  allow  this  connexion  in  some 
way  or  other.  And  some  authors  who  deny  that  any  re- 
generation takes  place  in  that  sacrament,  use  such  lan- 
guage as  appears,  at  least,  to  be  inconsistent  with  their  opin- 
ion. These  considerations  are  not,  indeed,  in  themselves 
imperative;  yet  they  afford  a  strong  argument  in  regard  to 
the  due  interpretation  of  Scripture  on  this  subject.  Our 
authorities  now  to  be  adduced  are  later  than  the  Primitive 
Churgh,  the  testimony  of  which  has  been  seen  in  that 
of  the  Fathers. 

The  Church  of  Rome.  *  Baptism,  by  way  of  a  new 
birth;  by  which  we  are  made  children  of  God,  and  are 
washed  from  sin.' — '  And  let  them  hence  understand  the 
happy  effects  of  Baptism:  in  virtue  whereof,  1.  The  gates 
of  heaven,  shut  against  sinners,  are  open  to  them.  2.  The 
Holy  Ghost  descends  upon  them,  making  them  in  inno- 
cence like  doves.  3.  They  are  made  the  adopted  children 
of  God,  and  heirs  apparent  to  the  kingdom  of  heaven.'^ 

The  Greek  Church.  The  following  is  quoted  by  Bi- 
shop White  from  Smith's  Account  of  it — '  the  baptized 
persons  being  regeiierated  and  made  members  of  the  body 
of  Christ.'  In  Pinkerton's  Account  of  the  Greek  Church 
in  Russia,  the  new  birth  is  represented  as  an  effect  of  bap- 
tism, yet  contingent  on  the  faith  of  the  receiver.^ 

We  hasten  on  to  the  various  Protestant  Churches, 
as  these  only  are  held  to  be  authority  by  those  to  whom  this 
portion  of  our  argument  is  addressed.  And  here  we  first 
introduce  a  passage  from  Archbishop  Tillotson.  'lean- 
not  imagine  why  so  great  a  scruple  should  be  made  of 
those   expressions  which  our  church  useth  in  the  office  of 

1  True  Piety:  approved  by  Bp.  Kenrick.  {Cummii>key,\S22.)  ^j.  23. — 
Layman's  Ritual.  {Neto-York,  Doyle,  1834.)  7?.  9. 

2  Bp.  White's  Corapar.  V.  2.  p.  324.    Pinkerton,  p.  14'^. 


62  BAPTISMAL  REGENERATION. 

baptism  .  .  ..  being  regenerated  and  horn  again  by  bap- 
tism,  and  being  thereby  made  the  children  of  God,  and  heirs 

of  eternal  life I  cannot  see  that  our  church,  in   her 

highest  expressions  concerning  the  benefits  and  effects  of 
baptism,  says  any  thing  but  what  is  very  agreeable  to  both 
the  expressions  and  sense  of  scripture.  And  thus  not  only 
the  ancient  Fathers  spake  of  this  matter,  but  so  likewise 
all  the  Liturgies  of  all  the  Reformed  Churches,  in  the 
offices  and  forms  appointed  by  them  for  the  administration  of 
baptism ;  so  that  it  seems  a  very  affected  singularity,  to 
take  exception  at  such  expressions  as  have  constantly  been, 
and  still  are  generally  used  in  all  christian  churches.^ 

The  Protestant  Episcopal  Church,  in  England  and 
America,  declares,  after  the  baptism  of  every  infant  and  of 
every  adult,  that  each  of  them  is  *  regenerate  and  grafted 
into  the  body  of  Christ's  church ;'  and  the  Thanksgiving 
after  baptism,  in  the  respective  cases,  speaks  to  the  same 
effect.  It  is  not  said  there  that  the  church  generally,  or 
any  number  of  persons  generally,  are  regenerate,  but  that 
each  baptized  individual  is  regenerated  at  the  font.^ 

The  Lutheran  Church.  '  This  innate  disease  and 
original  sin  is  in  reality  subjecting  all  those  to  the  eternal 
wrath  of  God,  who  are  not  regenerated  by  baptism  and  the 
Holy  Spirit.' — '  For  without  the  word  of  God,  the  water  is 
mere  water,  and  no  baptism  ;  but  with  the  word  of  God,  it 
is  a  baptism,  that  is,  a  merciful  v/aterof  life,  and  a  laver  of 

1  Tillot.  Serm./oZ.  V.  3. p.  290. 

2  In  the  English  form  of  receiving  into  the  congregation  infants  that  have 
been  privately  baptized,  it  is  declared, '  that  this  child  is  hy  baptism  regene- 
rate'— and,  in  a  previous  part  of  the  office,  '  is  now  by  the  later  of  regenera- 
tion in  baptism,  received  into  the  number  of  the  children  of  God,  and  heirs 
of  everlasting  life.'  These  passages  are  not  in  our  Prayer-book  :  and  the 
omission  is  judicious — 1.  because,  v\'hile  the  connection  of  baptism  with  [a] 
regeneration  is  sufficiently  declared  elsewhere,  there  is  avoided  too  close 
and  rigorous  a  definition,  which  furthers  contrariety,  rather  than  union  in 
doctrine — and  2.  because  it  is  not  quite  correct  to  say  that  a  certain  predi- 
cate '  is  now,'  or  may  '  now'  be  made,  which  was  true  at  a  previous  time. 


BAPTISMAL  REGENERATIO.V.  53 

regeneration  in  the  Holy  Ghost :  as  Paul  says  to  Titus,  iii. 

The  PuRiTAis's  did  not  entirely  renounce  this  doctrine. 
Mr.  Baxter  says — '  We  are  sacramentally  buried  and  risen 
with  Christ,  as  dead  to  sin,  and  made  new  creatures^  when 
we  are  baptized  ;  therefore  it  is  called  the  laver  of  regene- 
ration.'^  The  editors  of  the  latter  part  of  Poole's  Annota- 
tions, in  asserting  the  identity  of  John's  baptism  with  that 
of  Christ,  remark — '  And  baptism  being  an  ordinance  for 
our  regeneration  and  new  birth,  as  we  can  be  born  but 
once  in  the  flesh,  we  can  be  but  once  also  born  in  the  Spi- 
rit ;  and  no  more  may  christians  be  baptized  twice,  than 
the  Jews  could  be  twice  circumcised  :'^  this  argument,  it 
will  be  seen,  is  built  on  the  principle,  that  to  be  'baptized' 
and  to  be  '  born  in  the  Spirit'  are  the  same — besides  that 
it  is  declared  explicitly  that  baptism  is  for  our  new  birth. 

Presbyterian  Churches.  The  Confession  of  Faith 
calls  the  visible  church  the  ^family  of  God:'  that  is,  her 
members  are  children  of  God,  and  of  course  born  (again) 
of  God,  or  regenerate.  It  declares  that  'there  is  in  every 
sacrament  a  . .  .  .  sacramental  union  between  the  sign  and 
the  thing  signified' — and  that'  baptism  is  a  sign  and  seal 
....  of  regeneration  :'  of  course  there  is  a  sacramental 
'  union'  between  baptism,  the  sign,  and  regeneration,  the 
thing  signified.  It  further  declares  that,  although  '  grace' 
is  not  so  tied  to  baptism  as  that  none  can  be  '  regenerated' 
without  it,  or  so  as  that  all  are  '  regenerated'  who  receive 
it,  or  at  the  time  of  receiving  it,  'yet  notwithstanding,  by 
the  right  use  of  this  ordinance  the  grace  promised  is  not 
only  offered,  but  really  exhibited  and  conferred  by  the 
Holy  Ghost,  to  such  (whether  of  age  or  infants)  as  that 
grace   belongeth  unto,   according  to  the  counsel  of  God's 


1  Aug.  Conf.  Art.  2.    Dr.  Martin  Luther's  Catechism.    {Pkila.  1828.) 

2  Baxter's  Pract.  Works, /oZ.  V.  4.  p.  138.    Poole's  Annot.  on  Acts  xix.  5. 

e2 


54  BAPTISMAL    REGENERATION. 

own  will,  in  his  appointed  time  :'  this  language  is  express  : 
and  it  means  that,  besides  other  benefits,  regeneration  is 
conferred  by  baptism,  either  at  the  time,  or  in  due  season 
afterwards,  on  all  the  elect  who  are  baptized.  The  Notes 
to  the  Confession,  having  the  authority  of  the  General  As- 
sembly, refer  to  baptism  the  texts,  '  born  of  water,  and  of 
the  Spirit,'  '  the  washing  of  regeneration,  and  renewing  of 
the  Holy  Ghost.'^ 

The  Church  of  Geneva,  in  the  Catechism  written  by 
Calvin,  teaches  the  catechumen  to  say.  of  the  water  of  bap- 
tism, 'I  consider  it  to  be  a  figure,  but  at  the  same  time  it 
has  the  substance  connected  with  it ;  for  God  in  promising 
us  his  gifts  does  not  deceive  us;  therefore  as  forgiveness 
of  sins  and  newness  of  life  are  offered  to  us  in  baptism,  so 
it  is  certain  they  are  received  by  us.'  The  same  document 
speaks  of  '  regeneration,'  the  crucifixion  of  our  old  man, 
the  burial  of  our  corrupt  nature,  our  being  begotten  unto 
a  new  life,  as  '  benefits  conferred  on  us  by  baptism.'^ 

In  Scotch  editions  of  the  Bible,  besides  the  metre 
Psalms,  there  are  metrical  Paraphrases  of  scripture,  which 
are  used,  we  infer,  in  the  Church  of  Scotland.  One  of 
these,  a  version  of  part  of  Rom.  vi.,  contains  the  following 
lines — 

When  to  the  sacred  fount  we  came, 

Did  not  the  rite  proclaim, 
That,  washed  from  sin,  and  all  its  stains, 
New  creatures  we  heeame? 

The  Church  of  Holland,  in  the  Heidelberg  Catechism, 
says,  '  the  Holy  Ghost  calls  baptism  the  washing  of  regene- 
ration.'' In  the  Confession  of  the  Synod  of  Dort,  she  de- 
clares that  the  sacraments  '  are  visible  signs  and  seals  of 
an   inward    and    invisible  thing,   by  means  whereof  God 

1  Conf.  Faith,  ch.  xxv.  2.  xxvii.  2.  xxviii.  1,  5,  6:  see  also  the  '  Minute' 
at  the  end  of  the  book. 

2  Catech.  of  IheChh.  of  Gen.  TransL  by  Waterman,  p.  93,  94. 


BAPTISMAL  REGENERATION.  55 

worketh  in  us  by  the  power  of  the  Holy  Ghost' — that  bap- 
tism '  serves  as  a  testimony  unto  us,  that  He  will  for  ever 
be  our  gracious  God  and  Father' — and  that  we  ought  not 
to  be  twice  baptized,  '  since  we  cannot  be  horn  twice:' 
which  argument,  as  in  Poole's  Annotations  already  quoted, 
is,  in  eflfect,  that  there  is  only  one  baptism,  because  there  is 
only  one  regeneration,  and  the  two  are  most  intimately 
connected  together.  And,  in  the  Form  of  administering 
baptism,  she  asserts,  '  when  we  are  baptized  in  the  name 
of  the  Father,  God  the  Father  witnesseth  and  sealeth 
unto  us,  that  he  ....  adopts  us  for  his  children  and 
heirs,'  &c.^ 

The  German  Reformed  Churches  use  the  Heidelberg 
Catechism,^  in  which,  as  we  have  just  seen,  it  is  declared, 
'  the  Holy  Ghost  calls  baptism  the  washing  of  regenera- 
tion' 

Presbyterian  Divines.  Macknight  refers  both  *  horn  of 
water'  and  the  '  washing  of  regeneration'  to  baptism  : 
and  he  says  of  the  Israelites,  '  the  honourable  appellation 
of  the  children  of  God  was  given  them,  because  they 
were  God's  visible  church  and  people.' — Doddridge  refers 
*  horn  of  water'  to  baptism. — Watts,  in  his  Catechism  for 
children,  refeis  '  the  washing  of  regeneration'  to  baptism. 
Saurin,  in  his  Sermons,  docs  the  same. — Beza  says,  'we 
are  peculiarly  said  to  be  incorporated  witii  the  Lord  in  his 
supper,  but  to  be  regenerated  by  his  Spirit  in  baptism.'^ 

Calvin.  We  give  the  language  of  this  eminent  divine 
as  we  find  it;  some  of  it  appears  to  be  inconsistent  with 
his  theory  concerning  regeneration  and  baptism.  He 
writes  thus — '  Christ  hath  purified  us  in  the  laver  of  his 
blood,  and  hath  communicated  this  purification  by  baptism' 


1  Ileid.  Catech.  Quest.  73.    Conf.  Dort,  Art.  33,  34. 

2  Prot.  Kpis.  for  March,  1835,  p.  103. 

3  Macknight  on   Rom.  ix.  8.    Watts  Catech.  for  Child.  Quest.  55.    Sau- 
rin'sSerm.  V'.  8.  p.  245.    Beza  on  1  Cor.  xii.  13. 


56  BAPTISMAL  REGENERATION. 

— 'Baptism  is  a  sign  of  initiation,  by  which  we  are  admit- 
ted into  the  society  of  the  church,  in  order  that  being-  in- 
corporated into  Christ  we  may  be  numbered  among  the 
children  of  God' — '  by  whom  they  (infants)  were  accepted 
as  his  children  by  the  solemn  symbol  of  adoption,  before 
they  were  capable  of  knowing  him  as  their  Father"* — '  we 
are  the  children  of  God,  because  we  have  put  on  Christ  in 
baptism'' — *  of  this  regeneration  we  have  an  earnest  in  hap- 
tismJ'^  These  passages,  though  they  may  be  explained  in 
accordance  with  Calvin's  theory,  seem  to  recognise  a  re- 
generation at  the  font.  Some  other  passages  are  so  much 
more  decidedly  to  this  effect,  that  we  know  not  how  to  re- 
concile them  with  the  opinions  of  the  author.  He  says — 
*  We  conclude,  therefore,  that  we  are  baptized  into  the 
mortification  of  the  flesh,  which  commences  in  us  at  hap- 
tis7n,  which  we  pursue  from  day  to  day,  and  which  will  be 
perfected  when  we  shall  pass  out  of  this  life  unto  the 
Lord  :'  the  '  mortification  of  the  flesh'  here  named,  is  that 
practical  subduing  of  our  depravity  which  we  are  to  '  pur- 
sue' through  life,  and  which  is  to  be  made  '  perfect'  in  the 
life  tocome  ;  this  moral  change,  says  Calvin, '  commences  in 
us  at  baptism;'  nothing  is  left  figurative  or  contingent. 
And  regeneration,  he  elsewhere  remarks,  takes  place  at  the 
same  time — '  they  who  receive  baptism  with  the  faith  with 
which  they  ought  to  receive  it,  truly  experience  the  effi- 
cacy of  Christ's  death  in  the  mortification  of  the  flesh,  and 
also  the  energy  of  his  resurrection  in  the  vivijication  [new 
life]  of  the  Spirit.'^  These,  argues  Calvin  in  effect,  if  we 
have  '  faith' — both  these,  the  practical  victory  over  sin,  and 
the  new  life  or  new  birth,  '  commence  in  us  at  baptism.' 
Doubtless  he  meant  this  language  to  be  taken  in  conformity 
with  his  theory  of  the  matter ;  and  so,  in  justice,  we  must 


1  Calv.  Instit  V.  2.  p.  162.     V.  3.  p.  326,  355,  330. 

2  Calv.  Instit.  V.  3.  p.  335,  330. 


BAPTISMAL  REGENERATlOJf.  57 

understand  him.  Yet  who  can  deny  that  his  argument 
outruns  his  doctrine,  and  brings  an  involuntary,  though  an 
extravagant  tribute,  to  the  high  character  of  the  sacrament 
of  the  font  ? 

Calvin  has  also  the  following  passage — 'But  as  our  pre- 
sent design  is  to  treat  of  the  visible  church,  we  may  learn 
even  from  the  title  of  mother^  how  useful  and  even  neces- 
sary it  is  for  us  to  know  her ;  since  there  is  no  other  way 
of  entrance  into  life,  unless  we  are  conceived  by  her,  born 
of  her,  nourished  at  her  breast,  and  continually  preserved 
under  her  care  and  government  till  we  are  divested  of  this 
mortal  flesh  and  become  like  the  angels.'  He  adds,  in  the 
same  section — '  the  paternal  favour  of  God,  and  the  pe- 
culiar testimony  of  the  spiritual  life,  are  restricted  to  his 
Jlock,  to  teach  us  that  it  is  always  fatally  dangerous  to  be 
separated  from  the  Church,^^ 

Congregational  Churches.  The  Saybrook  Platform  de- 
clares, that  by  the  right  use  of  this  ordinance  the  grace 
promised  is  really  conferred  by  the  Holy  Ghost' — that  bap- 
tism is  a  '  sign  of  regeneration  /'  which  shows  what  '  grace' 
is  '  conferred'  in  that  rite — and  that  it  is  the  means  of  in- 
troducing us  into  the  '  family'  of  God,  i.  e.  to  the  circle  of 
his  children.^ 

The  Methodist  Church,  after  a  baptism  is  performed, 
returns  thanks  to  God  for  '  receiving  the  infant  for  his  own 
child  by  adoption:'' — the  child  of  God  is  of  course  born 
(again)  of  God,  or  regenerate. 

Dr.  A.  Clarke  says,  on  one  of  the  texts  pertaining  to  this 
discussion — '  by  the  washing  o{  regeneration  :  Undoubtedly 
the  apostle  here  means  baptism,  the  rite  by  which  persons 
were  admitted  into  the  church  ....  baptism  is  only  a  sign, 
and  therefore  should  never  be  separated  from  the  thing  sig- 
nified ;  but  it  is  a  rile   commanded  by  God  himself,  and 

1  Calv.  Instil.  V.  3.  p.  9,  10.        2  Sayb.  Plat.  ch.  29. 


58  BAPTISMAL  REGENERATION. 

therefore  the  thing   signified  should   never  be  expected 
without  it.' 

We  have  not  adduced  these  Authorities  to  support  the 
doctrine  of  baptismal  regeneration  as  maintained  in  this 
essay :  some  of  them  differ  from  us  very  widely :  and  we 
rest  the  claims  of  our  doctrine  on  scripture  only,  leaving 
the  decision  to  those  who  will  impartially  examine  what 
we  have  adduced  in  its  favour  from  that  holy  volume.  Yet 
we  cannot  but  think,  that  the  quotations  offered  in  this 
section,  present  a  powerful  argument  for  so  interpreting 
scripture,  as  in  some  way  to  connect  [a]  regeneration  with 
the  initiating  sacrament  of  the  christian  church. 


CHAPTER  III.— SECTION  4. 

FURTHER  REMARKS  ON  BAPTISMAL  REGENERATION. 

As  there  is  but  one  means  of  baptismal  regeneration, 
water  applied  in  the  name  of  the  Trinity,  this  operation  of 
the  Spirit  cannot,  we  presume,  be  increased.  Neither  do 
we  suppose  it  to  be  diminished  or  lost,  while  the  person  who 
has  received  it  is  in  the  church,  or  is  not  finally  separated 
from  it.  It  will,  however,  be  cancelled  in  those  whose 
*  part  God  shall  take  away  out  of  the  book  of  life,  and  out 
of  the  holy  city,'  the  church.^ 

This  regeneration,  to  membership  in  the  visible  church, 
is  not,  at  least  to  human  penetration,  a  moral  endowment 
of  the  Holy  Ghost.  Hence  it  is  said,  'all  the  house  of 
Israel  [circumcised  in  the  flesh]  are  uncircumcised  in  the 
heart.'  The  Jews  also  rebuked  by  our  Saviour,  though 
children  of  God  in  the  ecclesiastical  sense,  as  we  have 
seen,  were  in  the  moral  account,  '  of  their  father  the  devil.' 

1  Rev,  xxii.  19.  iii.  5.    Ps.  Ixix.  29. 


BAPTISMAL  REGENERATION.  59 

So  likewise  the  christian  body  consists  of  both  *  tares  and 
wheat ;'  and  though  the  tares  are  baptized  into  that  body 
by  the  washing  of  regeneration,  and  are  in  that  sense,  as 
are  *  all'  the  baptized,  children  of  God,  yet  being  morally 
unregenerate,  they  are  in  that  other  sense  '  children  of  the 
wicked  one.'  In  that  body,  *  all'  the  members  of  which 
are  baptismally  the  children  of  God,  there  was  and  is  the 
distinction,  founded  on  the  higher  meaning  of  the  phrase — 
the  distinction  of  righteous  and  unrighteous,  by  which  '  the 
children  of  God  are  manifest,  and  the  children  of  the  devil.' 
Satan  is  said  to  be  *  transformed  into  an  angel  of  light,  and 
his  ministers  into  ministers  of  righteousness  :'  and,  inclose 
analogy,  his  children  receive  by  baptism  the  name  and  rank 
of  children  of  God — the  Spirit  ratifying  the  baptism  of  the 
latter,  as  he  does  the  ordination  of  the  former.^  This  mix- 
ture in  the  earthly  church  is  constantly  declared  in  scrip- 
ture. But  mere  church  privileges  are  no  substitute  for 
moral  and  pious  attainments :  in  heaven  there  will  be  no 
mixture. 

Baptism,  taking  the  place  of  circumcision,  is  the  seal  of 
the  great  covenant,  by  which  God,  for  Christ's  sake,  en- 
gages to  confer  on  us  all  the  benefits  purchased  for  us  by 
Christ,  more  especially  pardon  and  full  grace  here,  and 
glory  hereafter ;  our  title  to  pardon,  grace  and  glory,  is 
thus  sealed,  or  made  complete  on  God's  part,  so  that  it  will 
hold  good  if  the  conditions  on  our  part  are  fulfilled.  As  a 
covenant  implies  obligations  on  both  the  parties,  no  man 
has  other  than  a  conditional  title  to  these  blessings.  The 
condition  is,  that  we  so  improve  the  grace  of  the  Spirit  as 
it  is  given,  as  to  exercise  'repentance   towards  God  and 

I  Jer.  ix.  26.  Malt.  xiii.  24,  25,  38  ;  (the  expression,  *  ihe  field  is  the  world,' 
means, '  is  the  church  in  the  world  ;'  see  Macknight: — '  the  visible  church, 
scattered  all  the  world  over ;'  see  M.  Henry.)  John  viii.  34.  1  John  iii.  10. 
2  Cor.  xi.  14, 15. 


60  BAPTISMAL  REGENERATlOlSr. 

faith  in  our  Lord  Jesus  Christ,'  and  *  walk  worthy  of  the 
vocation  wherewith  we  are  called.' 

Baptism,  again,  as  the  means  of  our  baptismal  regenera- 
tion, confers  on  us  the  title  mentioned — the  grant,  both  of 
the  title  and  of  possession  under  it,  being  only  for  the  sake, 
and  through  the  merits  of  the  Saviour.  Our  investiture 
with  the  appellation,  so?is  of  God,  makes  us  ^  heirs  of  God 
through  Christ.'  An  heir,  in  the  proper  sense  of  the  word, 
though  its  meaning  is  not  always  thus  restricted,  is  not  in 
present  possession  of  his  inheritance,  but  only  has  a  right 
to  expect  it,  and  that  perhaps  conditionally:  it  is  in  this 
sense  that  baptism,  in  making  us  children  of  God,  makes 
us  heirs  of  heaven.  Heirship,  however,  may  devolve  pre- 
sent advantages  on  the  heir,  or  place  them  within  his  im- 
mediate reach,  some  smaller  estate  and  lower  dignity  ;  and 
hence  we  are  said  to  have  ^obtained  an  inheritance  in 
Christ,'  the  blessings  of  the  christian  dispensation,  the  light 
of  the  gospel,  the  ordinances,  renewing  grace,  moral  re- 
generation, access  to  the  Father,  peace  and  hope  through 
the  Spirit ;  while  yet  all  this  is  only  '  the  earnest  of  our 
inheritance,'  the  greater  inheritance  to  come  with  '  the  re- 
demption of  the  purchased  possession.'^     Having  this  title, 

1  Gal.  iv.  7.  Eph.  i.  11,  14  :  see  also  Gal.  iii.  29.  Eph.  iii.  6.  Theodoret 
has  the  expression, '  the  baptism  of  immortaUly  and  regeneration  :'  Serrn.l ; 
see  Suicer.  Augustine,  as  we  have  seen,  says  that  by  baptism  infants  are 
'  regenerated  to  eternal  Life.'  And  Origen  makes  baptismal  regeneration  the 
'  way'  to  the  regeneration  in  glory.— ft  may  be  asked,  whether  moral  re- 
generation, making  a  person  the  child  of  God,  does  not,  without  baptism, 
make  him  an  heir,  and  give  him  the  covenant  seal  and  title?  We  answer — 
that  though  it  makes  the  baptized  heirs,  in  virtue  of  that  other  relation  lo 
God,  the  moral  new  birth  ;  as  St.  Paul  saj-s  of  such, '  if  children,  then  heirs  ;' 
(Rom.  viii.  17.)  yet  there  is  no  scripture  for  calling  heirs  the  «?<baptized,  who 
are  thus  '  the  children  of  God'  (John  xi.  52  ) — and  further,  we  reply  that  mo- 
ral regeneration  does  not  give  to  any  one  the  covenant  seal  and  title.  A 
title  must  be  verifiable  and  certain ;  but  moral  regeneration  is  a  matter  of 
hope,  of  confidence,  not  of  positive  certainty.  A  seal  or  token  must  be  a 
thing  visible,  which  moral  regeneration  is  not.  Outward  circumcision,  not 
the  inward,  was  the  old  covenant  seal ;  and  so  baptism,  taking  its  place,  is 


BAPTISMAL  REGENERATION-.  61 

being  thus  heirs,  in  virtue  of  our  baptism,  and  through  the 
merits  of  Christ,  it  rests  with  us,  by  the  help  of  the  Spirit, 
to  make  sure  the  eternal  possession  :  for  actual  ultimate 
possession  is  not  always  guarantied  with  the  grant  of  a 
right  or  title.  The  pope,  and  several  European  kings,  be- 
stowed on  certain  persons  a  title  to  portions  of  America ; 
but  it  rested  with  these  persons  to  subdue  or  remove  the 
natives,  and  so  make  their  title  effectual :  and  baptism 
seals  our  right  to  an  inheritance  in  the  heavenly  country, 
yet  to  make  that  right  availing,  we  must,  through  Christ 
and  his  Spirit,  overcome  the  enemies  and  obstacles  that 
interpose  between  the  grant  and  the  possession.  The 
Israelites  who  left  Egypt  had  a  divine  title  to  the  land  of 
Canaan  ;  but  becoming  afraid  of  their  enemies,  *  they  could 
not  enter  in  because  of  unbelief :'  and  christians  are  warned, 
'  lest,  a  pro7nise  being  left  them  of  entering  into  God's 
rest,  any  of  them  should  seem  to  come  short  of  it.'* 

To  the  church  is  granted  the  covenant  of  salvation  ; 
which  covenant  is  made  with  her  individual  members  in 
baptism,  as  it  is  renewed  and  perpetuated  in  the  eucharist. 
The  hopes  of  the  heathen,  of  Mahomedan  and  like  infidels, 
and  of  all  who  are  not  baptized  into  the  visible  body  of 
Christ,  are  vague  and  general ;  for  they  do  but  argues  or 
we  in  their  behalf,  that  God  may  be  merciful  to  them :  but 
the  hopes  of  the  members  of  that  body  are  built  on  the 
covenant,  on  the  express  stipulation  of  God,  made  with 
each  of  them,  that  he  will,  for  Christ's  sake,  bring  them  to 
heaven,  if  they  are  truly  penitent  believers.     Hence  it  is 

the  title,  not  the  change  of  lieart.  It  must  be  remarked  also,  that  the  moral 
regeneration  of  the  baptized,  is  so  much  fulfilled  of  the  conditions  under 
which  the  title  is  held,  and  shows  the  heirship  to  be  so  far  availing,  the 
possession  so  far  acquired,  and  the  final  inheritance  so  much  more  sure:  this 
may  be  all  the  apostle  meant  in  the  consoling  language  just  quoted. 

1  Exod.  vi.  8.  Numb.  xiii.  xiv.  Heb.  iii.  19.  iv.  1.  The  chosen  line  of 
Abraham  always  had  the  title  to  Canaan,  (Gen.  xvii.  8.)  but  never  gained 
possession  of  it  till  under  Joshua. 

F 


62  BAPTISMAL  REGENERATION. 

declared,  that  it  is  '  the  church  of  God  which  is  purchased 
with  his  own  blood :'  for,  although  the  death  of  Jesus 
was  a  '  propitiation  for  the  sins  of  the  whole  world,'  and 
though  many  will  be  saved,  we  trust,  by  that  propitiation 
who  are  ignorant  of  it,  yet  there  is  no  engagement  on  the 
part  of  Heaven  with  individual  persons  out  of  the  church, 
that  they  shall  be  finally  ransomed  by  it :  whereas,  in  the 
church,  a  specific  covenant  is  made  with  each  of  its  mem- 
bers individually,  that  they  shall  remain  in  God's  favour 
through  Christ  everlastingly,  if  they  walk  worthy  of  their 
vocation,  if  they  rely  on  the  Saviour,  and  love  him,  and 
keep  his  commandments.  Nothing  definite  is  declared 
concerning  the  benefits  Christ  may  have  purchased  for  those 
good  persons  who  are  not  in  his  visible  fold  :  but  the  ran- 
som of  the  good  within  that  fold  is  clear  and  certain. 

On  the  subject  of  the  benefits  of  baptism,  our  baptismal 
offices  recognize,  in  that  rite,  the  'promise'  of  God  to  be- 
stow remission  of  sins  or  pardon,  the  Holy  Ghost  or  moral 
regeneration,  and  everlasting  life.  And  our  Article  xxvii. 
declares  that  '  baptism  is  a  sign  of  regeneration  or  new 
birth,'  by  ^vhich  sign  '  the  'promises  of  the  forgiveness  of 
sin,  and  of  our  adoption  to  be  the  sons  of  God  by  the  Holy 
Ghost,  are  visibly  signed  and  sealed  :'  the  two  filial  relations 
to  God  are  here  set  forth,  the  one  existing  in  virtue  of  bap- 
tism, the  other  'promised  ;'  and  baptism,  in  conferring  the 
former,  seals  the  promise  of  the  latter,  as  also  of  the  for- 
giveness of  sin,  and  of  the  everlasting  bliss  in  order  to 
which  they  are  granted.^  Such  is  the  title  conferred  or 
sealed  in  this  sacrament. 

The  doctrine  of  the  baptismal  title  is  fully  recognized 
by  Calvin — '  it  resembles  a  legal  instrument,  properly  at- 
tested, by  which  the  Lord  assures  us  that  all  our  sins  are 
cancelled,  effaced,  and  obliterated' — '  at  whatever  time  we 

'  See  further,  Chap.  v.  Sect.  1.  of  this  Essay. 


BAPTISMAL  REGENERATION.  63 

are  baptized,  we  are  washed  and  purified  for  the  whole  of 
life :  whenever  we  have  fallen,  therefore,  we  nnust  recur 
to  the  rernennbrance  of  baptism,  and  arm  our  minds  with 
the  consideration  of  it,  that  we  may  be  always  certified  and 
assured  of  the  remission  of  our  sins' — '  the  faithful,  when- 
ever in  any  part  of  their  lives  they  are  distressed  with  a 
consciousness  of  their  sins,  may  justly  have  recourse  to  the 
remembrance  of  baptism,  in  order  to  confirm  themselves 
in  the  confidence  of  their  interest  in  that  one  perpetual  ab- 
lution which  is  enjoyed  in  the  blood  of  Christ.'^  A  pas- 
sage in  Dr.  Paley's  Clergyman's  Companion,  gives  a  just 
view  of  remission  or  pardon,  as  granted  under  the  baptis- 
mal title — 'although  forgiveness  of  sins  is  consigned  to  us 
in  baptism,  and  baptism  is  but  once  ,*  yet,  forgiveness  of 
sins  being  the  special  grace  of  the  gospel,  it  is  secured  to 
us  for  our  life,  and  ebbs  and  flows  according  as  we  discom- 
pose or  renew  the  performance  of  our  baptismal  vow-'^ 
Bishop  Taylor  declares  to  the  same  effect — '  he  that  is  bap- 
tized has  for  ever  a  title  to  the  promises,  and  a  possibility 
of  repentance,  and  a  right  to  restitution,  until  he  renounces 
all,  and  never  will  or  can  repent.'^  Equally  sound  is  the 
language  of  Bishop  Seabury — 'The  kingdom  of  God  is  the 
church  of  God,  the  same  church  both  in  this  world  and  the 
next,  for  God  has  but  one  church,  the  body  of  Christ.  By 
baptism  we  are  made  members  of  this  church  ;  and  if  we 
continue  faithful  members  till  death,  shall  in  it  obtain  a 
happy  resurrection,  and  everlasting  life — shall  continue 
members  of  it  to  all  eternity.'* 

It  is  a  reflection  full  of  comfort  to  the  christian,  that  he 
always  bears  about  him,  in  virtue  of  his  baptism,  a  title  to, 
and,  fulfilling  his  part  of  the  covenant,  will  actually  obtain, 

1  Calv.  Inst.  Allen's  transl.  v.  3.  p.  327,  328,  329. 

2  Paley's  Works,  v.  5.  p.  329.  3  Taylor's  Serm.  v.  3.  p.  323. 
4  Seabury's  Disc.  v.l.  p.  105, 


64  BAPTISMAL  REGENERATION. 

all  that  God  has  promised  on  his  part — pardon,  all  needful 
grace,  and  the  eternal  weight  of  glory. ^ 

1  It  has  been  objected,  that  we  make  baptism  an  '  outward  spiritual  grace,' 
instead  of  an  '  inward'  one,  which  the  Catechism  declares  it  to  be.  Not  so. 
We  deny  that  any  deposite  is  given  in  baptism,  such  as  may  be  figuratively 
called  a  seed,  germ,  or  leaven,  of  moral  grace,  as  essentially  connected  with 
the  rite.  But,  is  this  the  only  sense  of  the  phrase  '  inward  grace  V  if  it  be, 
then  some  of  the  most  accepted  writers  on  the  subject,  with  the  many  who 
have  adopted  their  opinions,  will  be  under  the  imputation  of  contradicting 
the  Catechism.  Is  not  however  the  covenant  title  to  moral  grace,  itself  a 
grace — is  not  the  title  to  forgiveness  of  sins,  and  to  heaven,  a  grace — and  is 
it  not  conferred  on  the  soul — and  is  not  this  gift  to  the  soul '  an  inward  grace,' 
truly  and  properly — an  inward  spiritual  grace,  '  given  unto  us'  by  the  '  one 
Spirit  who  baptizes  us  all  into  the  one  body  ?'  What  would  make  the  sup- 
posed deposite  of  baptism  '  an  inward  grace,'  but  its  connexion  with  the  soul  ? 
We  regard  therefore  the  objection  as  gratuitous. — The  attempt  however  has 
been  made  to  strengthen  it,  by  alleging  that  this  kind  of  grace  in  baptism 
does  but  resemble  the  outward  spiritual  grace  of  ordination.  But  who  does 
not  perceive,  that  the  operation  of  the  Spirit  in  '  making  men  overseers'  of 
the  flock  is  inward  ?  The  soul,  the  entire  person,  of  a  minister  is  ordained 
or  set  apart  by  the  Holy  Ghost,  through  human  agents;  as  the  soul,  the  en- 
tire person,  is  ecclesiastically  regenerated,  or  set  apart  by  the  Spirit,  from  the 
world  to  the  church,  in  baptism,  though  the  outward  washing  is  performed 
by  the  agency  of  the  minister.  Hence,  in  both  rites,  the  grace  is  inward  as 
well  as  spiritual.  Yet,  as  both  baptism  and  ordination  are  valid  and  com- 
plete in  even  wicked  persons,  the  essential  inward  grace  of  neither  is  of  the 
moral  kind. 


CHAPTER  IV. 


MORAL  REGENERATION. 


SECTION  I. 


SCRIPTURAL   PROOFS. 


We  proceed  to  the  consideration  of  the  change  of  cha- 
racter mentioned.  We  are  to  prove,  from  scripture,  that 
it  is  recovery  from  the  dominion  of  sin  to  victory  over  it, 
and,  in  the  baptized,  from  the  curse  of  sin  to  pardon ; 
that  it  is  ordinarily  effected  in  the  use  of  means  of  grace, 
yet  by  the  power  of  the  Holy  Ghost;  that  it  is  called  con- 
version, renewing  or  new  creating,  or  (moral)  regenera- 
tion ;  and  that  it  is  gradual  and  progressive. 

This  change  of  character  is  recovery  from  the  dominion 
of  sin  to  victory  over  it — '  the  new  man  which  is  created 
in  righteousness  and  true  holiness'^ — '  whatsoever  is  born  of 
God  overcometh  the  world' — '  he  that  is  begotten  of  God 
keepeth  himself,'  like  a  soldier  in  self-defence,  '  and  that 
wicked  one  toucheth  hlmnot,^'- 

This  change  of  character  is,  in  members  of  the  church 
visible,  recovery  from  the  curse  of  sin  to  pardon — '  repent 
and  be  converted,  that  your  sins  may  be  blotted  ouf — 
'  there  is  no  condemnation  to  them  which  are  in  Christ  Jesus 
who  walk  not  after  the  flesh,  but  after  the  Spirit' — '  against 
such  there  is  no  law.''     As  this  and  all  similar  language  is 

I  Eph.  iv.  24.        1  John  v.  4, 18. 

f2 


66  MORAL    REGENERATION. 

spoken  of  persons  baptized,  or  about  to  be  so,  the  recep- 
tion of  that  sacrament  must  always  be  included  among  the 
conditions  of  pardon  on  scriptural  principles,  besides  that 
it  is  also  its  seal.  We  add,  to  the  same  effect — '  he  that 
believeth  and  is  baptized  shall  be  saved' — 'repent  and  be 
baptized^  every  one  of  you,  for  the  remission  of  sins' — 
*  be  baptized,  and  wash  away  thy  sins' — '  let  us  draw  near 
....  in  full  assurance  of  faith,  having  our  hearts  sprin- 
kled from  an  evil  conscience,  and  our  bodies  washed  with 
pure  water J'^  Of  the  same  purport  are  the  passages — '  ex- 
cept a  man  be  born  of  water,  and  of  the  Spirit,  he  cannot 
enter  into  the  kingdom  of  God' — '  he  saved  us,  by  the 
leashing  of  regeneration,  and  renewing  of  the  Holy 
Ghost.' 

This  change  takes  place  in  the  use  or  enjoyment  of  the 
means  of  grace  :  union  with  the  visible  church — '^ye  are 
builded  together  [into  the  church]  for  an  habitation  of 
God  through  the  Spirit ;'  adverse  providences — '  before  I 
was  afflicted  I  went  wrong,  but  now  have  I  kept  thy  word  :' 
prosperity — '  doth  Job  fear  God  for  nought  V  pious  educa- 
tion— '  bring  them  up  in  the  nurture  and  admonition  of  the 
Lord  ;'  the  word  of  God — '  all  scripture  is  profitable  .... 
that  the  man  of  God  may  be  perfect,  throughly  furnished 
unto  all  good  works :'  preaching — '  the  preaching  of  the 
gospel ....  is  the  power  of  God  :'  religious  books  are  ap- 
pendages to  either  education  or  preaching  ;  godly  conver- 
sation— '  that  [communication  out  of  your  mouth'\  which 
is  good,  to  the  use  of  edifying,  that  it  may  minister  grace 
unto  the  hearers :'  prayer — '  your  heavenly  Father  will 
give  the  Holy  Spirit  to  them  that  ask  him  :'  solemn  bene- 
dictions— '  without  all  contradiction,  the  less  is  blessed  of 
the  better:'  baptism,  as  devoutly  received  by  adults,  and 
as  devoutly  reflected  on  by  all — *  wc  are  buried  Avith  him 

1  Acts  iii.  19.  Rom.  viii.  1.  Gal.  v.  23.  Mar.  xvi.  16.  Acts  ii.  38.  xxii. 
16.    Heb.  X.22. 


MORAL    REGENERATION.  67 

by  baptism  ....  that  we  should  walk  in  newness  of  life  :' 
the  holy  supper — '  he  that  eateth  my  fesh,  and  drinketh 
my  blood,  dwelleth  in  me,  and  I  in  him.'^ 

This  change  is  effected  by  the  Holy  Spirit — *  it  is  God 
which  [by  his  Spirit]  worketh  in  you  both  to  will  and  to 
do  of  his  good  pleasure' — '  walk  in  the  Spirit,  and  ye  shall 
not  fulfil  the  lust  of  the  flesh' — '  if  ye  through  the  Spirit 
do  mortify  the  deeds  of  the  body' — '  and  I  will  put  my 
Spirit  within  you,  and  cause  you  to  walk  in  my  statutes, 
and  ye  shall  keep  my  judgments,  and  do  them.'^ 

The  change  of  character  we  speak  of  is  called  conver- 
sion or  turning,  the  two  words  being  synonymous — '  turn 
thou  us  unto  thee,  O  Lord,  and  we  shall  be  turned^ — '  turn 
ye  even  to  me  with  all  your  heart' — '  except  ye  be  convert- 
ed and  become  as  little  children.'^  It  is  also  called  renew- 
ing or  new  creating,  these  words  likewise  being  synony- 
mous— *  create  in  me  a  clean  heart,  O  God,  and  renew  a  right 
spirit  within  me' — '  be  ye  transformed  by  the  renetcing  of 
your  mind'—'  make  you  a  neiv  heart  and  a  new  spirit' — '  be 
renewed  in  the  spirit  of  your  mind' — 'put  on  the  new  man, 
which  after  God  is  created  in  righteousness  and  true  ho- 
liness.'* It  is  further  spoken  of  as  a  [moral]  regeneration  : 
and  here  many  texts  already  cited,  (ch.  2.  sect.  1)  are  ap- 
plicable—  those  who  fear  the  Lord,  the  peace-makers, 
those  who  love  their  enemies,  and  do  good,  the  contented, 
blameless  and  harmless,  the  obedient  who  abandon  their 
former  lusts,  are  denominated  children  of  God — those  who 
do  righteousness,  have  divine  love,  and  believe  that  Jesus 
is  the  Christ,  who  do  not  commit  sin,   but  overcome  the 

1  Eph.  ii.  22.  Ps.  cxix.  67.  Job  i.  9.  Eph.  vi.  3.  2  Tim.  iii.  16,  17. 
ICor.  i.  18.  Eph.  iv.  29.  Luke  xi.  13.  Heb.vii.  7.  Rom.  vi.  4.  John 
vi.  56. 

2  Phil.  ii.  13.    Gal.  v.  16.    Rom.  viii.  13.    Ezek.  xxxvi.  27. 

3  Lam.  v.  21.    Joel  ii.  12.    Matt,  xviii.  3. 

4  Ps.  Ii.  10.    Rom.  xii.  2.    Ezek.  xviii.  31.    Eph.  iv.  23,  24. 


68  MORAL    REGENERATION". 

world,  and  keep  themselves  that  the  wicked  one  touch 
them  not,  are  declared  to  be  horn  or  begotten  of  God — 
those  who  through  the  Spirit  have  purified  their  souls  in 
obeying  the  truth,  and  who  lay  aside  all  malice,  guile,  and 
evil  dispositions  and  conversations,  are  recognised  as  horn 
again  of  incorruptible  seed,  as  new  horn.  All  such  de- 
signations are,  as  we  have  shown,  equivalent  to  regene- 
rated. To  these  proofs  we  add  the  following — '  as  many 
as  are  led  by  the  Spirit  of  God,  they  are  the  sons  of  God' 
— '  the  Spirit  itself  beareth  witness  with  our  spirit,  that 
we  are  the  children  of  God  ;'^  which  latter  passage  refers 
to  the  persuasion,  which,  when  soundly  examined,  and 
found  concurring  with  the  humble  yet  candid  testimony  of 
our  good  conscience,  we  are  allowed  to  regard  as  the  tes- 
timony of  the  Holy  Ghost,  that  we  are  morally  regene- 
rate. 

Without  noticing  some  other  passages,  the  application 
of  which,  whether  to  baptism,  or  to  the  change  of  heart, 
or  perhaps  to  both,  need  not  here  be  investigated,  we  will 
only  add  a  brief  exposition  of  the  conversation  of  our  Lord 
with  Nicodemus.  That  ruler  has  so  much  of  a  right  mind, 
as  to  acknowledge  Jesus  to  be  '  a  teacher  come  from  God.' 
Our  Saviour  admonishes  him  that  his  mind  and  affections 
must  undergo  a  more  thorough  change,  before  he  can  'see,' 
that  is,  enjoy,  or  gain  possession  of,  '  the  kingdom  of  God' 
in  heaven  ;  and  calls  this  change  being  '  born  again,'  or 
'  born  (again)  from  above.'  The  ruler  comprehends  this 
figurative  expression  as  meaning  a  very  great  change  in 
the  heart  and  character ;  but,  though  a  master  in  Israel, 
and  though  his  own  scriptures  might  have  taught  him  bet- 
ter, he  does  not  agree  to  the  doctrine  it  implied  ;  and  he 
therefore  objects,  that  so  entire  a  new  creation  of  man's 
nature  and  habits  is  as  improbable  as  his  actual  and  na- 

1  Rom.  viii.  14, 16. 


MORAL    REGENERATION.  69 

tural  new  birth.  Our  Lord  then  replies  more  fully,  that  he 
must  not  only  be  thus  morally  born  again,  but  also,  by  the 
new  birth  of  baptism,  assume  the  christian  covenant,  and 
enter  the  christian  church,  which  was  henceforth  to  be  the 
especial  channel  of  the  grace  producing  and  furthering 
moral  regeneration — he  must  be  born  again  of  water,  as 
well  as  born  again  of  the  converting  influence  of  the  Spi- 
rit, in  order  to  an  entrance  into  the  kingdom  of  God  in 
heaven.  Then,  our  Lord  returns  to  the  subject  of  the 
moral  new  birth.*  This  is  the  key  we  prefer  for  this  highly 
important  conversation.  The  necessity  of  the  change  of 
character  was  the  first,  and  is  throughout  the  principal  to- 
pic.  But  the  necessity  of  baptism  also  is  declared — bap- 
tism, as  well  as  moral  regeneration,  is  required  for  our 
admission  into  the  celestial  kingdom — is  ordinarily  ne- 
cessary— incapacity,  ignorance,  involuntary  error,  and  want 
of  opportunity,  being  perhaps  the  only  known  exceptions 
to  the  rule  so  plainly  enjoined  by  our  Lord  himself. 

Lastly  :  This  change,  moral  regeneration,  is  gradual  and 
progressive  ;  it  admits  of  increase,  decay,  renewal,  repe- 
tition; it  is  not  only  the  commencing  point  of  sanctifica- 
tion,  but  includes  also  its  several  stages,  to  the  highest ; 
and  each  stage  is  fresh  regeneration.  This  part  of  our 
subject  we   deem  of  peculiar  importance,  as    it  has    been 


1  John  iii.  Various  interpretations  are  given  of  this  converdation,  each 
perhaps  consistent  with  itself,  yet  contradicting  the  rest.  We  prefer  the 
one  given  above,  because  of  its  entire  congruity  vvith  the  numerous  scrip- 
tures adduced  and  arranged  in  this  essay,  and  particularly  because  it  agrees 
accurately  with  the  declaration,  '  he  saved  us,  by  the  washing  of  regene- 
ration, and  renewing  of  the  Holy  Ghost.' — It  has  been  objected,  that  our 
Lord  mentions  only  o?ie  regeneration  to  Nicodemus  :  but  this  remark,  as  ap- 
plied to  verse  5,  is  only  assumption;  he  there  speaks  of  two  regenerations, 
as  plainly  as  he  does  elsewhere  of  one.  Besides,  the  whole  force  of  the 
scriptural  investigations  we  have  now  made,  declare  in  favour  of  our  Lord's 
recognising,  in  that  place,  the  iv;o  new  births. 


70  MORAL    REGENERATION, 

too  generally  overlooked  or  misapprehended.     To  establish 
our  proposition,  we  again  appeal  to  the  holy  volume. 

We  have  seen  that  St.  Paul  declared  to  the  Corinthians 
generally,  whom  he  styles  his  '  beloved  sons,''  that  '  in 
Christ  Jesus  he  had  begotten  them  through  the  gospel ;'  and 
that  this  must  refer  to  their  moral  regeneration,  as  he  had 
baptized  but  a  very  few  of  the  members  of  their  church. 
Morally  regenerate  therefore  they  were,  generally.  Yet  in 
the  epistle  written  afterwards,  as  we  have  also  seen,  though 
he  still  says,  *  I  speak  as  unto  my  ckild7'en,'  he  exhorts 
them,  in  the  name  of  God,  to  be  separate  from  unbeliev- 
ers and  idolaters,  '  and  I  will  be  a  Father  unto  you,  and  ye 
shall  be  my  sons  and  daughters,  saith  the  Lord  Almighty.'^ 
In  other  words,  he  assures  them  that  this  improvement  of 
their  religious  principles  and  conduct  would  indicate  that 
they  were  newly  regenerated,  in  the  moral  sense. 

Another  passage  to  our  purpose  is — '  my  little  children, 
of  whom  I  travail  in  birth  again  Ttauv,  until  Christ  be  form- 
ed in  you.'^  St.  Paul  terms  the  Galatians  'little  chil- 
dren,' because  their  moral  regeneration  was,  as  we  have 
hinted,  at  a  very  low  ebb.  He  had  thus  '  travailed'  for 
them  once,  and  he  now  does  it  again  ;  himself  being  the 
instrument,  and  the  Holy  Spirit  the  efficient  agent,  in  both 
cases;  and  his  travailing  being  for  their  new  birth  each 
time.  And,  each  time,  the  moral  regeneration  of  these 
converts  was  the  object  desired,  that  new  birth  which  gra- 
dually *  forms  Christ  in  us.'  This  regeneration  therefore 
may  be  repeated,  and  indeed  must  be  as  often  as  we  have 
occasion  for  it. 


1  1  Cor.  iv.  14,15.    2  Cor.  vi.  13,18. 

2  Gal.  iv.  19.  Poole's  Synopsis,  on  this  verse,  has  the  following  passage, 
'  Foetus  physicus  non  nisi  semel  gestari  ct  edi  potest;  fcetus  rnoralis  saepius :' 
and,  concerning  the  forming  of  Christ  in  us,  the  following,  '  Foetus  pau- 
latira  in  utero  formam  suam  accipit.' 


MORAL   REGENERATION.  71 

A  further,  and  perhaps  stronger  confirmation  of  this  part 
of  our  subject,  will  be  found  in  another  class  of  scriptures. 
New  birth  and  new  creation  (or  renewing)  are  obviously 
convertible  terms,  since  our  natural  birth  or  begetting  is 
our  only  natural  creation :  this  proposition  is,  we  repeat, 
obvious.*  Hence,  the  expression  '  the  inward  man  is  re- 
newed [new  created  ctvctnuivcvraij  day  by  day,'  is  equivalent 
to  '  the  inward  man  is  regenerated  day  by  day :'  its  moral 
regeneration  is  daily  increased,  and  repeated  if  it  has  de- 
cayed. Again  :  David  was  unquestionably  morally  regene- 
rate in  youth  ;  yet,  after  his  grievous  fall,  he  beseeches 
God  to  '  create  in  him  a  clean  heart,'  in  other  words,  to  re- 
store him  by  new  regeneration.  Again  :  We  have  the  pas- 
sage, *  the  new  man,  which  is  renewed  [wqw  created]  in 
knowledge  after  the  image  of  him  that  created  him  :'  i.  e. 
the  new  man  is  '  created,'  and  afterwards  is  '  renewed'  or 
new  created ;  in  other  words,  the  new  man  is  formed  by 
moral  regeneration,  and  then  is  formed  again  by  further 
moral  regeneration.  Yet  again  :  To  frequent  or  habitual 
new  creation,  or  moral  regeneration,  refers  also  the  passage, 
'  that  ye  put  on  the  neic  man,  which  after  God  is  created  in 
righteousness  and  true  holiness  :'  the  apostle  had  before 
said  of  these  persons,  the  Ephesian  church,  generally,  'we 
are  his  workmanship,  created  in  Christ  Jesus  junto  good 
works  ;'  yet  he  exhorts  them,  again,  nay  again  and  again, 
to  put  on  the  new  created  man,  that  is,  to  be  created  anew 
again  and  habitually;  and  this  is  synonymous  with  being 
regenerated  anew  and   habitually  in  the  moral  sense.^ 

Moral  regeneration  is  thus  not  a  single  act  or  operation 
of  the  Holy  Spirit,  producing  only  the  first  movement  in 
the  change  to  godliness;  but  an  act  or  operation  that  may 

1  That  renovation  or  new  creation,  and  regeneration,  are  synonymous 
terms,  will  be  farther  shown  in  the  Appendix  to  this  essay. 

2  2  Cor.  iv.  14.  Ps.  li.  10  •  (see  also  Calv.  Instit.  V.  3.  p.  35.)  Col.  iii. 
10.    Eph.  iv.  24:  comp.  ii.  10. 


72  MORAL    REGENERATIO.V* 

be  repeated,  and  for  the  repetition  or  increase  of  which  we 
are  to  pray,  and  do  pray,  as  will  be  seen  in  a  future  chap- 
ter, in  several  parts  of  our  Liturgy  :  even  the  best  of  chris* 
tians  require  this  advancement  in  grace.  The  moral  new 
birth,  also,  being  imperfect  in  this  life,  is  subject  to  dimi- 
nution and  even  extinction,  and  therefore  requires  in- 
crease, improvement,  iteration.  Not  till  death  are  we 
freed  from  sin  ;  not  till  death  does  the  regenerating  cure 
of  sin  have  its  complete  effect,  perhaps  not  until  the  re- 
surrection. And  it  is  only,  we  think,  to  those  who  shall 
be  thus  perfectly  and  unchangeably  regenerated,  that  the 
declaration  applies  in  all  its  force, '  they  cannot  sin,  be- 
cause they  are  born  of  God  :'  to  the  pious  yet  in  this  life 
the  declaratiou  applies  only  in  a  qualified  sense,  as  did  that 
of  Joshua  to  the  Israelites, '  ye  cannot  serve  the  Lord.'  It 
is  strictly  true,  that  the  perfectly  regeneiate  '  cannot  sin.' 
And,  according  to  the  degree  to  which  we  have  advanced 
in  moral  regeneration,  is  it  proportionally  true,  that  we 
'  cannot  sin' — the  riper  v/e  are  in  this  new  birth,  the  great- 
er is  the  improbability  of  our  falling.* 

1  1  John  iii.9.  Jo?h.  xxiv.  9.— Tlie  only  passage  of  scripture  which  may 
seem  to  favour  the  opinion  that  moral  regeneration  is  a  single  act,  not  to  be 
increased  or  repeated,  is — '  though  ye  have  ten  thousand  instructers  in 
Christ,  yet  have  ye  not  many  faUiers ;  for  in  Christ  Jesus  1  have  begotten 
you  through  the  gospel.'  (1  Cor.  iv.  15.)  It  may  be  alleged,  that  Paul  here 
denies  the  paternal  relation  to  a  christian  of  all  pastors  but  the  one  who 
was  the  means  of  producing  his  first  effectual  movement  in  godliness.  But 
we  have  seen  that  he  speaks  of  the  improvement  of  the  morally  regene- 
rate as  fresh  moral  regeneration:  and  this  may  as  well  come  through  the 
ministry  of  other  pastors,  as  through  that  of  the  first  successful  one.  We 
conclude,  therefore,  that  the  apostle  here  claims  to  be  their  only  spiritual 
father  merely  by  way  of  eminence  ;  as  when  our  Lord  said, '  call  no  man 
your  father  upon  the  earth,  for  one  is  your  Father,  which  is  in  heaven.' 
(Matt,  xxiii.  9.)  God  is  especially  our  Father,  yet  men  also  are  our  fathers, 
both  naturally  and  spiritually  :  and  Paul  was  especially  the  spiritual  father 
of  the  Corinthian  brethren,  yet  other'  instructers'  might  also  be  their  spiri- 
tual fathers.  This  seeming  objection  to  our  doctrine  amounts  then  to  no- 
thing. And  we  know  of  none  other  in  scripture — which,  on  the  contrary, 
declares /or  it  very  largely. 


MORAL  REGENERATION.  73 


CHAPTER  IV.— SECTION  2. 

THE  AUTHORITY  OF  THE  FATHERS. 

We  quoted  the  Fathers  to  show  that  the  doctrine  of  a 
baptismal  regeneration  is  primitive  ;  a  similar  appeal  will 
prove  that  applying  the  word  regeneration,  and  its  synony- 
mes  renewing  and  new  creation,  to  the  moral  change  we 
have  described,  is  primitive  also.  Though  the  latter  use 
of  the  word  is  far  from  being  so  common  in  the  fathers  as 
the  former,  there  are  some  examples. — It  will  perhaps  be 
alleged,  that  several  of  our  extracts  indicate  rather  a  casual, 
than  a  common  mode  of  speaking  ;  but  even  in  that  case, 
they  attest  the  truth  of  the  doctrine  of  this  essay,  though 
it  does  not  appear  to  have  been  then  developed  in  a  full 
and  orderly  manner.  Others  of  the  citations  show  a  de- 
liberate use  of  these  terms  in  their  distinctively  moral 
sense. 

Clement  of  Rome.  '  Noah  beino-  proved  to  be  faithful, 
did  by  his  ministry  preach  regeneration  TrAxiyymo-uv  to  the 
world.'  The  word  regeneration,  obviously,  does  not  here 
mean  baptism.  It  is  interpreted  by  some  of  the  renova- 
tion of  the  world  after  the  flood  :  but,  though  the  coming 
destruction  of  the  woild  would  naturally  have  been  a  topic 
in  warning  sinners,  there  appears  to  be  little  appropriate- 
ness in  preaching  of  its  renovation.  We  rather  deem  the 
expression  equivalent  to  that  of  St.  Peter,  '  Noe,  a  preach- 
er oi  righteousness'  or  moral  regeneration.  It  is  equivalent 
also  to  those  of  Clement  himself  in  previous  sections — 
'  Noah  preached  repentance' — '  all  the  ministers  of  the  grace 
of  God  have  spoken  by  the  Holy  Spirit  of  repentance' — 
*  desiring  that  all  his  beloved  should  come  to  repentance  ;' 
these  passages  afford  us  the  author's  own  interpretation  of 


74  MORAL  REGENERATION. 

his  assertion,  *  Noah  did  by  his  ministry  preach  regenera- 
tion to  the  world.'* 

Barnabas.  *  He  has  put  us  into  another  frame,  that  we 
should  have  souls  like  those  of  children, /orTni/ig"  us  again 
[or  regenerating  us  avx7r\a(r<ro^ivovi'^  himself  by  the  Spirit.' 
Again  :  '  ye  see  how  we  are  again  formed  anew  [or  regene- 
rated uvu7rvr\ci(rfAiBa]  .  , .  1  will  take  from  them,  that  is,  from 
those  whom  the  Spirit  of  the  Lord  foresaw,  their  hearts  of 
stone,  and  I  will  put  into  them  hearts  of  flesh.'  The  change 
referred  to  is  obviously  a  moral  one — souls  like  those  of 
children — hearts  changed  from  stone  to  flesh  :  and  it  is 
called  being  formed  or  created  anew,  which  is  synonymous 
with  being  regenerated.^ 

Clement  of  Alexandria — says  of  a  sinful  woman, '  when 
she  has  repented,  or  is  bor?i  again  avayrmBiKrct  by  a  change 
of  her  life,  she  has  the  regeneration  7rA\iyymo-ictv  of  life  ;  the 
former  unchaste  woman  being  dead,  she  has  come  again  to 
life,  being  born  (again)  yiwuBuo-iis  by  repentance. '^ 

EusEBius — speaking  of  a  youth  converted  by  St.  John, 
and  baptized  «<t>aT/crs,  ^rjjQ  afterwards  '  renounced  the  salva- 
tion of  God,'  and  became  a  robber,  but  was  again  reclaimed 
by  the  apostle — says  of  him  at  this  latter  period,  he  'ex- 
hibited a  great  example  of  true  repentance,  a  great  trial  of 
new  birth  ■n-AxiyymTtct.?,  and  a  singular  token  of  the  visible 
resurrection.'*     This  passage,  being  quoted  by  Eusebius 

J  Clem.  Rom.  Epist.  seel.  9 ;  also  sect.  7,  8 :  comp.  2  Pet.  ii.  5. 

2  Barn.  Cath.  Epist.  sect.  6  :  consult  Suicer  on  KvctTrKATu  ;  some  of  his  re- 
marks are  quoted  in  our  Appendix :  comp.  also  Matt,  xviii.  3. 

3  If,  in  this  passage,  'she  has  the  regeneration  of  life'  were  allowed  to 
mean  'she  has  been  baptized,'  still  her  repentance  would  be  twice  called  a 
new  birth.  But  Suicer,  on  TlA-Kiyytvio-ia,  places  the  passage  under  head  I. 
referring  to  regeneration  simply ;  and  puis  regeneration  as  connected  with 
baptism  under  head  II.  distinct  from  the  former.  Dr.  Jarvis  (p.  73  of  his  Ser- 
mon and  Appendix)  says, '  Clemens  Alexandrinus  evidently  uses  the  term 
regeneration  in  the  sense  which  is  now  affixed  to  renovation.' 

4  Euseb.  Eccles.  Hist.  lib.  3.  c.  23.  Mr.  Crus^  translates  the  passage  thus 
— -'  Affording  a  powerful  example  of  true  repentance,  and  a  great  evidence 
of  a  regeneration,  a  trophy  of  a  visible  resurrection.'  p.  107. 


MORAL  REGENERATION.  75 

from  Clement  of  Alexandria,  gives  us  the  authority  of  both 
these  fathers  for  the  moral  sense  of  the  word  regeneration, 
for  its  being  synonymous  with  '  repentance,'  and  for  its 
taking  place  long  after  baptism,  and  the  conversion  which 
preceded  and  accompanied  that  sacrament. 

Gregory  of  Nyssa.  *That  we  receive  a  salutary  birth 
ytvns-iv  by  the  renovation  and  change  of  our  nature,  is  mani- 
fest to  all.'^  This  '  birth'  is  of  course  a  new  birth  or  re- 
generation ;  and,  as  is  usual  with  the  fathers,  it  is  here 
made  equivalent  to  renovation.  The  new  '  birth'  obvious- 
ly means  the  moral  change. 

Augustine — in  a  passage  before  quoted,  uses  the  word 
renovation  as  equivalent  to  regeneration — '  the  renovation 
after  the  image  of  God  is  not  effected  in  a  moment,  like 
that  regeneration  in  baptism,  which  is  done  in  a  moment :' 
the  language  implies  that  '  renovation  after  the  image  of 
God'  is  a  '  regeneration,'  yet  a  different  one  from  *  that  re- 
generation' which  is  conferred  at  the  font ;  it  also  declares 
that  our  moral  regeneration,  here  called  renovation,  is 
gradual,  *  not  effected  in  a  moment.'  In  another  place,  he 
says, 'in  baptized  infants,  the  sacrament  of  regeneration 
goes  before  ;  and  if  they  persevere  in  christian  piety,  con- 
version of  heart  will  follow,  the  mystery  [or  symbol]  of 
which  was  previously  received  in  the  body  :'  in  this  pas- 
sage, the  '  sacrament'  is  the  same  as  the  *  mystery,'  and 
*  sacrament  of  regeneration'  is  the  same  as  '  mystery  of  con- 
version ;'  elsewhere,  he  uses  the  very  phrase  '  sacrament  of 
conversion  ;'  hence,  Augustine  is  to  be  understood  as  say- 
ing, that  in  baptized  infants  the  sacrament  or  mystery  goes 
before,  and  regeneration  or  conversion  follows  ;  in  other 
words,  the  moral  change  is  regeneration,  regeneration  is 
conversion,  and,  in  infants,  comes  after  its  sacrament  in 
baptism.     To  the  same  effect,  he  says  that  this  change  pre- 

1  Suicer  on  Av:<Jti/v/jr^of, 


76  MORAL  REGENERATION. 

ceded  baptism  in  the  case  of  Cornelius  ;  *  spiritual  sanctifi- 
cation  by  the  gift  of  the  Holy  Spirit  went  before,  and  the 
sacrament  of  regeneration  by  the  laver  of  baptism  came 
after :'  the  meaning  of  the  passage  is,  Cornelius  first  un- 
derwent the  moral  change  of  '  regeneration'  or  '  spiritual 
sanctification,'  and  then  received  the  'sacrament'  of  that 
change.^  It  seems  clear,  from  these  extracts,  that  Augus- 
tine regarded  regeneration  as  separable  from  its  sacrament, 
as  a  moral  change,  as  identical  with  renovation,  conversion, 
spiritual  sanctification,  and  as  a  gradual  process,  while  yet 
he  speaks  of  a  regeneration  in  baptism  effected  in  a  mo- 
ment. We  do  not  say  that  he  held  the  doctrine  of  regene- 
ration as  we  do ;  other  passages  contradict,  or  seem  to  con- 
tradict, that  idea ;  but  we  may  justly  argue,  that  his  falling 
spontaneously  into  such  language  as  we  have  quoted,  is  a 
confirmation  of  our  views  of  the  subject. 

1  Inglis  on  f nf.  Bapt.  7).  4.  Wall,  V.  1.  p.  188.  That  Augustine  distin- 
guished and  separated  the  sacrament  from  the  regeneration,  the  sign  from 
the  thing  signified,  is  evident  in  other  places.  '  And  that  which  is  not  done 
on  that  day,  but  was  done  a  long  time  ago,  is  spoken  of  as  done  on  that  day, 
because  the  sacrament  of  it  is  then  celebrated.  Was  not  Christ  in  his  own 
person  offered  up  once  for  all?  and  yet  in  the  sacrament  he  is  offered  among 
the  people,  not  only  every  Easter,  but  every  day  ;  nor  does  he  lie,  who  being 
asked,  says,  He  is  offered.  For  sacraments  woiild  not  be  sacraments,  if  they 
had  not  a  resemblance  of  those  ildngs  whereof  they  are  the  sacraments :  and 
from  this  resemblance  they  commonly  have  the  names  of  the  things  themselves. 
As  therefore  the  sacrament  of  Chri.st's  body  is  after  a  certain  fashion  (secun- 
dum quondam  modum)  Christ's  body,  and  the  sacrament  of  Christ's  blood  is 
Christ's  blood  ;  so  the  sacrament  of  faith  is  faith ;  and  to  believe  is  nothing 
else  but  to  have  faith.  And  so  when  an  infant  that  has  not  yet  the  faculty 
[affectum,  disposition]  of  faith,  is  said  to  believe;  he  is  said  to  haxe  faith, 
because  of  the  sacrament  of  faith  ;  and  to  turn  to  God,  because  of  the  sacra- 

ment  of  conversion as  he  is  said  to  believe,  so  he  is  called  a  believer, 

not  from  his  having  the  thing  itself  in  his  mind,  but  from  his  receiving  the 
sacramentof  it.'    (Aug.  ad  Bonif  see  Wall,  V.  l.p.  201.) 


MORAL  REGENERATION.  77 


CHAPTER  IV.— SECTION  3. 

THE  THEORY — NO  REGENERATION  BUT  IN  BAPTISM. 

Many  divines  regard  baptismal  regeneration  as  the  only 
one  in  this  life.  Previous  piety,  or  the  repentance 
and  faith  required,  is  not  considered  as  regeneration  till 
baptism  is  performed.  An  unworthy  adult  is  supposed  to 
have  his  regeneration  suspended,  till,  through  repentance 
and  faith,  he  becomes  godly.  And  in  infants,  as  they  are 
incapable  of  godliness,  regeneration  is  held  to  be  complete 
without  it,  in  virtue  of  baptism  alone  :  as  Bishop  White 
remarks,  '  no  considerate  person  supposes,  that  in  infant 
baptism,  any  moral  change  is  wrought  on  the  mind  of  the 
infant.'^  Some  add  to  this  theory  the  further  one,  that  the 
seed  of  sanctification,  the  first  principle,  or  *  beginning  of 
the  spiritual  life,'  to  grow  or  die  subsequently  as  the  event 
may  prove,  is  deposited  by  the  Spirit  in  baptism,  which  de- 
posite  is  regeneration.  To  the  latter  opinion  we  do  not 
accede,  because  the  seed  of  sanctification  has  already  been 
deposited  and  has  grown,  the  spiritual  (though  not  the 
covenant)  life  has  already  begun,  in  all  who  come  to  bap- 
tism with  repentance  and  faith,  as  is  required  of  adults. 
And  from  the  whole  theory  we  dissent,  because  it  makes 
this  regeneration  a  difi'erent  thing  in  the  adult,  from  what 
it  is  in  the  infant ;  in  the  one,  requiring  personal  religious 
character,  as  an  essential  ingredient ;  in  the  other,  dispens- 
ing with  that  ingredient,  infants  having  no  personal  charac- 
ter, whether  good  or  bad.  For  this  reason,  besides  others 
already  mentioned,  we  prefer  the  theory  of  two  distinct 
regenerations,  the  baptismal  and  the  moral. 

I  Lect.  on  the  Calech.p.  218. 

g2 


78  MORAL  REGENERATION. 

But  our  object,  in  recurring  to  this  topic,  is  to  show  that 
the  divines  who  restrict  the  term  *  regeneration'  to  baptism, 
are  far  from  disallowing  the  necessity  of  a  change  of  cha- 
racter, in  all  baptized  persons  who  do  not  walk  worthy  of 
their  christian  profession.  They  call  this  change  renova- 
tion, or  conversion,  and  sometimes  come  very  near  calling 
it  regeneration.  So  far  the  difference  between  them  and 
the  present  writer  is  but  in  words. 

Bishop  Mant,  conspicuous  as  an  advocate  for  regenera- 
ration  in  baptism  exclusively,  says  of  conversion — 'Every 
unbeliever  and  every  sinner,  although  made  by  baptism  a 
member  of  Christ  and  a  child  of  God,  must  be,  in  a  cer- 
tain sense,  converted,  if  he  would  ultimately  succeed  to 
his  inheritance  of  the  kingdom  of  heaven.'  Again — '  In 
the  nature  of  the  thing,  and  in  the  method  of  its  being  ef- 
fected, where  previous  habits  of  irreligion  and  worldly- 
mindedness  render  it  necessary,  I  trust  we  do  not  materially 
differ — understanding  that  it  consists  in  '  the  actual  re- 
formation of  the  heart  and  character;  that  the  author  of 
this  happy  change  is  the  Holy  Spirit,  but  that  it  is  generally 
effected,  and  is  always  to  be  sought  after,  in  the  diligent 
use  of  the  appointed  means  of  grace  ;  that  it  is  no  instan- 
taneous operation,  which  finishes  the  whole  business  of  re- 
ligion at  once,  but  that  it  is  the  serious  commencement  of 
a  work,  which  it  requires  the  vigorous  exertions  of  the 
■whole  life  to  complete, — considering  conversion,  I  say,  in 
this  light,  I  can  cheerfully  concur  with  our  brethren  in 
maintaining  the  necessity  of  such  a  change  to  every  one, 
who  is  satisfied  with  mere  nominal  Christianity,  or  with  any 
thing  short  of  true  christian  holiness  both  of  heart  and 
life.'^ 

Bishop  Seabury,  who  remarks,  '  we  are  regenerate  and 
born,  or  adopted  into  the  family  or  church  of  God  by  bap- 

I  Manl's  Appeal  to  the  Gospel,  p.  395,  400 :  also  Mant's  Tracts,  p.  60,  65. 


MORAL  REGENERATION.  79 

tism,'  and  calls  it  *  the  sacrament  of  regeneration,'  and  de- 
clares *  there  is  no  other  way  of  being  born  again  made 
known  to  us,  but  what  Christ  has  instituted,  baptism  with 
water  and  the  Spirit' — addresses  thus  his  baptized  hearers 
— '  If  what  hath  been  said  serves,  in  any  degree,  to  impress 
on  you  the  necessity  of  that  spiritual  circumcision,  or 
change  of  heart  and  life  which  is  meant  by  the  new  crea- 
ture   make  this  a  New  Year  in  the  christian  sense  of 

that  word,  by  becoming  new  creatures,  by  putting  on  the 
new  man,  which  after  God  is  created  in  righteousness  and 
true  holiness.'^ 

Bishop  White  says — '  What  would  be  a  falling  away  in 
an  adult  subject  of  baptism,  Avould  be  the  same  in  him  [an 
infant  growing  up  :]  and  in  either  case  there  is  required  a 
renewing  unto  repentance.^  Again:  'The  author  of  these 
remarks  gives  a  caution  against  the  misunderstanding  of 
them,  as  though  there  were  denied  the  hereditary  corrup- 
tion of  human  nature,  or  as  though  there  were  aiBrmed  any 
holy  affection  or  desire  in  man,  otherwise  than  through  the 
operation  of  the  Divine  Spirit ;  effecting  what  is  called 
'  the  putting  off'  the  old  man  wMth  his  deeds,  and  the  putting 
on  of  the  new  man,  which  is  renewed  in  knowledge  after 
the  image  of  him  who  created  him.^ 

Bishop  Inglis,  the  first  bishop  of  Nova  Scotia,  thus  writes 
of  baptism — '  In  that  ordinance  indeed  our  state  is  changed  ; 
but  our  nature  must  be  changed  also.  I  called  that  change 
of  state  by  the  name  of  regeneration  ;  but  mistake  me  not, 
as  if  I  meant  by  that  a  renovation  of  the  heart,  without 
which  a  change  of  our  state  will  avail  nothing  to  salvation. 
I  gave  it  that  name,  because  I  judged  it  most  agreeable  to 
the  style  of  scripture,  and  the  language  of  the  primitive 
christians,  and  of  our  reformers.  But  I  am  not  anxious 
about   names.     Call  this  inward  change,  this  growth   in 

1  Seabury's  Serm.  {edit  1815)  V.  \.p.  105,  109,  111.  V.  2.  p.  174, 176. 
%  Lect.  on  the  Catech.  p.  219. 


80  MORAL  REGENERATION. 

grace,  by  the  name  of  regeneration,  renovation,  or  what 
else  you  please,  I  am  content.  If  you  have  but  the  thing 
itself,  you  may  express  it  by  what  word  you  think  most 
suitable.'^ 

Bishop  Hobart  thus  writes,  on  the  distinction,  made  by 
him  and  other  divines,  between  regeneration  and  renova- 
tion. *  Episcopalians  maintain  baptismal  regeneration  in 
this  sense,  that  the  baptized  person  is  born  again,  not  in  the 
affections  of  his  soul,  but  into  a  new  state,  in  which  he  re- 
ceives conditionally  a  title  to  the  blessings  of  the  gospel 
covenant.  But  do  Episcopalians,  therefore,  deny  the  ne- 
cessity of  the  *  renewing  of  the  mind  V  God  forbid  !  No  ; 
they  maintain,  that  unless  in  the  baptized  person,  by  the 
power  of  that  Holy  Spirit  a  title  to  which  is  conferred  in 
baptism,  the  '  old  man  be  buried  and  the  new  man  raised 
up ;'  unless  *  all  sinful  affections  die  in  him,  and  all  things 
belonging  to  the  Spirit  do  live  and  grow  in  him  ;'  unless 
the  '  old  man  be  crucified,  and  the  whole  body  of  sin  abol- 
ished ;'  unless  he  '  die  from  sin,  and  rise  again  unto  righte- 
ousness ;'  unless  he  thus  be  '  renewed  by  the  Holy  Ghost,' 
his  baptismal  regeneration  will  only  aggravate  his  guilt  and 
increase  his  condemnation.  The  advocate  of  baptismal 
regeneration  may,  therefore,  consistently  maintain  the  ne- 
cessity of  the  new  birth  in  its  strongest  spiritual  sense. '^ 

In  Bishop  Hobart's  Works,  published  since  his  decease, 
there  is  a  sermon  on  baptism,  in  which  it  is  explicitly  and 
repeatedly  declared,  that,  though  '  born  again'  in  that  sacra- 
ment, christians  must  aZso  be  'born  again' to  a  new  life, 
*  born  again'  after  relapsing  into  sin,  nay,  'born  again'  to 
every  growth  or  stage  of  holy  living.  This  unquestiona- 
bly is  moral  regeneration,  and  moral  regeneration  repeated 
again  and  again,  under  scarcely  another  name.     And  it  is 

1  Inglis  on  Inf.  Bapt.;?.  173.  -  Hobart's  Apol. ;?.  238. 


MORAL  REGENERATION.  81 

declared,  under  the  name  of  *  renewing,'  to  be  '  entirely 
distinct  from  the  regeneration  of  baptism.'^ 

On  this  subject  we  need  not  multiply  quotations.  The 
necessity  of  a  change  of  the  heart  and  life,  from  sin  to 
holiness,  whether  called  conversion,  renovation,  regenera- 
tion, or  by  other  names,  is  fully  and  always  asserted,  as  by 
christians  generally,  so  by  all  Episcopalians.  Those  who 
will  not  believe  this,  are  *  willingly  ignorant.' — We  ask 
leave  to  use  the  name  moral  regeneration,  both  because  it 
is  substantially  scriptural,  and  because  it  sets  in  the  strong- 
est scriptural  light  the  necessity  of  this  change  :  but  we 
do  not  permit  ourselves  to  feel  the  slightest  alienation 
from  our  brethren,  who  use  a  different  nomenclature,  or 
who  use  this  otherwise  than  as  we  do. 


CHAPTER  IV.— SECTION  4. 

THE   THEORY — THAT   THE   GRACE  OF   BAPTISMAL   REGENERATION 
IS  OF    A    MORAL    KIND. 

Of  those  who  make  baptism  the  only  regeneration  in 
this  life,  some  regard  that  grace  as  only  a  privilege  ;  while 
others  deem  it  an  influence,  or  at  least  a  deposite  which  is 
figuratively  termed  the   seed  or  germ  of  moral  influence. 


1  Hobart's  Works,  V.  2.p.  60,  61,  &c.  It  is  possible  that  this  sermon,  con- 
taining a  phraseology  so  entirely  at  variance  with  Bp.  Hobart's  matured 
opinions  on  the  subject,  as  set  forth  in  the  sermons  on  Regeneration  and 
Renovation  at  the  end  of  the  volume,  may  have  been  one  of  his  early  pro- 
ductions :  as  was  also  his  Apology. — In  Serm.  32.  V.  3.  p.  390,  he  says, '  To 
be  bom  of  the  Spirit,  she  [the  church]  lays  down  as  the  characteristic  of  all 
the  true  children  of  God.'  In  an  editorial  introduction  to  a  reprint  of  Bp. 
Bradford  on  Regeneration,  in  the  Churchman's  Magazine,  (F.  5.  p.  125,)  it 
is  said  of  our  church — 'On  the  authority  of  scripture  and  primitive  writers, 
she  distinguishes  between  baptismal  regeneration  and  spiritual  regeneration, 
or  more  properly,  between  regeneration  and  renovalion.' 


82  MORAL  RKGEi\ERATIOr»r. 

which  seed  or  germ  is  the  beginning  or  first  principle  of 
the  spiritual  life.^  On  the  former  opinion,  enough  has  been 
said  in  Chapter  II.  sect.  3.  To  the  latter,  there  are  the 
obvious  objections — 1.  That  in  unworthy  adults,  baptized, 
and  continuing  unworthy,  and  in  persons  innumerable  bap- 
tized in  infancy,  there  is  no  ei^icZe/ice  whatever  of  any  mo- 
ral influence,  or  seed  of  such  influence,  being  deposited  in 
the  soul — and  2.  That  when  worthy  adults  are  baptized, 
their  good  character  shows  that  they  have  the  seed  or  germ 
of  moral  influence  before  baptism ;  their  spiritual  life  has 
begun  before  they  reach  the  font. 

The  first  objection  is — that  in  unworthy  adults,  baptized, 
and  continuing  unworthy,  and  in  persons  innumerable  bap- 
tized in  infancy,  there  is  no  evidence  whatever  of  any  mo- 
ral influence,  or  seed  of  such  influence,  being  deposited  in 
the  soul.  This  objection  is  sometimes  met  with  the  reply, 
that  such  persons  rebel  against  the  grace  given  in  bap- 
tism, or  fall  from  it,  either  entirely,  or  for  a  season  ;  being 
afterwards  restored.  But  the  point  is,  was  the  seed  of  mo- 
ral grace  given  in  baptism?  this  is  not  to  be  taken  for 
granted:  what  then  is  the  proof?  Obviously  there  is  none 
of  a  practical  kind,  to  be  gathered  from  the  life  and  con- 
duct.^    Is  it  then  to  be  found  in  scripture?  we  there  learn 

1  Lord  Bacon,  in  his  Confession  of  Faith,  (Schol.  Arm.  V.  \.p.  6.)  says — 
'  which  seed  of  the  Holy  Ghost  firsl  Jjgureih  in  us  the  image  of  Christ,  slain 
or  crucified,  through  a  lively  faith  ;  and  then  renevveth  in  us  the  image  of 
God  in  holiness  and  charity.'  The  illustration  '  figureth'  is  beautiful  as  a 
metaphor;  (see  Isa.  xliv.  13.)  but  whether  it  be  accurate  or  fallacious  we 
cannot  say,  because  it  is  metaphor  only.  If  applied  to  baptism,  it  relieves 
perhaps  the  theory  bef(>re  us  of  the  notion  of  a  moral  iiifiueiice  deposited  in 
that  rite.  But  we  know  not  that  any  of  its  advocates  have  adopted  the  il- 
lustration, or  whether  such  a  metaphor  could  be  allowed. 

2  Bishop  Hobart  says  (Works  V.  3.  p.  383.) — *  We  know  the  operation  of 
the  wind  only  by  its  effects.  In  like  manner,  according  to  this  analogy, 
which  our  blessed  Lord  employed,  the  operations  of  the  Holy  Spirit  are  in- 
scrutable, and  to  be  known  only  by  their  fruits.  This  is  a  standard  of  judg- 
ment which  cannot  deceive  us.    The  possession  of  the  fruits  of  the  Spirit  is 


MORAL  REGENERATION.  83 

only  that  the  Spirit  baptizes  us  ;  but  whether  he  acts,  in 
that  rite,  by  depositing  a  moral  infiuence^  or  the  seed  of  it, 
or  by  conferring  only  the  spiritual  privilege  of  initiation 
into  the  church  and  covenant,  is  not  expressly  declared. 
If  we  proceed  further,  to  inferences  from  scripture,  we 
see,  we  have  largely  seen,  that  holy  character  is  not  essen- 
tial to  the  new  birth  of  baptism ;  of  course  moral  grace,  to 
produce  holy  character,  is  not  essential  to  it.  The  result 
is,  that  there  is  no  evidence  that  moral  influence,  or  the 
seed  of  it,  is  the  grace  of  baptismal  regeneration. 

The  other  objection  is,  if  possible,  more  decidedly  fatal 
to  the  theory  under  consideration.  An  unbaptized  adult, 
long  pious  in  all  matters  except  conforming  to  the  sacra- 
ments, and  concerning  that  branch  of  duty  in  involuntary 
error,  comes  to  baptism — and  he  is  told  that  then,  and  not 
before,  he  begins  the  '  spiritual  life.'  What  is  he  to  un- 
derstand by  this  language?  Were  not  his  previous  re- 
pentance and  faith,  and  obedience  and  love,  spiritual  acts, 
acts  indicating  that  his  'spiritual  life'  had  commenced?  If 
not,  the  word  'spiritual'  is  used  in  the  lower  sense;  and 
the  '  spiritual  life'  must  mean  only  the  covenant  life,  or 
the  title  estate,  described  in  this  essay — it  being  added, 
that  the  deposite  of  the  moral  germ  is  necessary  to  the  co- 
venant title.  But  the  question  then  recurs,  has  not  the 
phrase  'spiritual  life'  a  higher  sense,  besides  this  lower 
one?  Surely  it  has:  the  phrase  is  not  from  scripture, 
but  of  usage  only  ;  and  usage  gives  it  the  higher  significa- 
tion, as  well  as  the  lower.  The  result  is,  that  a  man  may 
be  well  advanced  in  that  '  spiritual  life'  which  is  the  pro- 
gresssive  change  from  sin  to  holiness,  before  he  has  begun 
thaf"  spiritual  life'  which  is  the  covenant  estate  :  this  would 

an  infallible  evidence  of  his  sanctifying  presence  in  our  souls.  By  no  other 
criterion  can  we  determine  whether  we  are  led  by  the  Spirit.' — By  parity  of 
reasoning,  it  is  clear  that  the  only  evidence  of  the  deposite  of  the  seed  of  mo- 
ral grace  in  baptism,  is  the  production  oi  fruit.  On  all  subjects  but  this  one, 
such  reasoning  is  deemed  incontrovertible,  by  all  except  fanatics. 


84  MORAL    REGENERATION. 

be  almost  the  same  as  the  theory  maintained  in  this  essay, 
though  in  other  words.  But  the  further  result  is,  that  the 
seed  of  moral  grace  has  been  planted,  and  has  grown 
largely,  in  the  one  '  spiritual  life,'  yet  that  the  seed  of  mo- 
ral grace  must  again  be  planted,  to  produce  the  other 
*  spiritual  life.'  And  this  we  deem  an  incongruity  fatal  to 
the  theory. 

May  we  be  allowed  to  suggest,  without  incurring  the  im- 
putation of  arrogance,  that  much  of  the  obscurity  that  has 
involved  the  subject  of  regeneration,  has  arisen  from  con- 
fused notions  of  the  '  operation'  of  the  Holy  Ghost  in  bap- 
tism ?  That  sacrament  is.  called  regeneration  in  scripture  ; 
regeneration  is  a  work  of  the  Spirit ;  and  the  action  of  the 
Spirit  must  be — what?  of  a  morally  sanctifying  tendency, 
it  was  generally  thought.  Yet  the  incongruity  was  per- 
ceived between  this  doctrine  and  notorious  fact,  in  multi- 
tudes of  the  baptized.  Hence,  on  the  one  hand,  Jerome, 
true  to  scripture,  declares — '  there  is  no  baptism  without 
the  Holy  Spirit' — '  there  is  no  baptism  of  the  church  without 
the  Holy  Spirit' — '  there  is  no  baptism  of  Christ  without 
the  Holy  Spirit' — '  the  Holy  Spirit,  whom  we  assert  to  be 
given  in  true  baptism.'  Hence,  on  the  other  hand,  Augus- 
tine, yielding  to  the  apparent  counter  evidence  of  fact, 
concedes — '  that  even  may  be  baptism  from  which  the 
Holy  Spirit  is  absent'  (se  aufert,  takes  himself  away) — yet 
he  says,  *  if  baptism  may  not  be  without  the  Spirit,  even 
heretics  have  the  Spirit ....  and  so  have  the  covetous' — 
but  he  further  says,  '  if  however  the  covetous  have  not  the 
Spirit  of  God,  and  yet  have  baptism,  baptism  may  be  with- 
out the  Spirit' — while  he  nevertheless  affirms,  that  the 
'sanctity'  of  baptism  is  not  polluted  by  even  the  grossest 
unworthinessof  both  the  minister  and  the  person  receiving 
it.*     This  discrepancy  between   Jerome   and    Augustine, 

1  These  quotations  from  Jerome  and  Augustine,  are  in  Waterland  on  Re- 
generation, p.  22.  (Welier  Tracts.) 


MORAL    REGENERATION.  85 

and  of  Augustine  with  himself,  appears  to  have  drawn 
forth  from  Waterland  the  following,  among  other  re- 
marks— '  It  is  certain  in  the  general,  that  the  Holy 
Spirit,  sotne  tvay  or  other ^  has  a  hand  in  every  true 
and  valid  baptism' — '  As  the  Holy  Spirit  consecrates 
and  sanctifies  the  waters  of  baptism,  giving  them  an 
outward  and  relative  holiness ;  so  he  consecrates  the 
persons  also  in  an  outward  and  relative  sense,  whether 
good  or  bad,  by  a  sacred  dedication  of  them  to  the  worship 
and  service  of  the  whole  Trinity  :  which  consecration  is 
for  ever  binding,  and  has  its  effect  :'^  this  consecration  how- 
ever, by  the  Spirit,  he  regards  as  different  from  regenera- 
tion. Shall  we  be  deemed  presumptuous  in  expressing 
the  opinion,  that  Augustine  and  Waterland  offer  but  con- 
fused ideas  of  the  agency  of  the  Spirit  in  baptism  ?  The 
obscurity  of  the  former  appears  to  have  arisen  from  the  be- 
lief that  the  spiritual  effect  of  baptism  was  of  a  moral  kind. 
But  Waterland  allovv^s  an  act  of  the  Spirit  which  is  not 
moral,  in  that  sacrament.  Where  however  is  the  authority 
for  distinguishing  the  baptismal  '  consecration'  by  the  Spi- 
rit, from  baptismal  regeneration  ?  Where  the  authority, 
for  connecting  essentially  two  acts  of  the  Spirit  with  bap- 
tism? Where  the  authority,  for  saying  that  this  baptismal 
'  consecration,'  as  distinguished  from  baptismal  regenera- 
tion, '  is  for  ever  binding,  and  has  its  effect?'  And  if  the 
Spirit  '  dedicates'  the  person,  who  gives  himself  up  to  be 
dedicated  by  the  minister,  i.  e.  if  the  Spirit  ratifies  or  ac- 
cepts this  dedication,  then  we  must  ask,  what  is  the  kind 
of  dedication  intended  by  the  minister,  and  ratified  by  the 
Holy  Ghost?  it  is,  argues  Waterland,  to  the  duties  implied 
in  *  the  worship  and  service  of  the  whole  Trinity.'  True  ; 
but  are  there  no  privileges  in  that  service — to  be  a  member 
of  Christ — to  be   the  child  of  God  and  of  the  light,  born 

1  Waterland  on  Regen.  p.  23. 
H 


86  MORAL    REGENERATIOK'. 

again^-to  be  an  heir  of  everlasting  salvation  ?  And  is  not 
*  dedication'  to  the  duties,  'consecration'  also  to  the  privi- 
leges? If  not,  to  what  else  is  a  person  'consecrated'  by 
the  Spirit  in  baptism?  If  such  however  be  the  baptismal 
dedication  and  consecration,  then  the  doctrine  is  acknow- 
ledged, in  other  words,  that  all  the  baptized, '  whether  good 
or  bad,'  are  children  of  God.  To  the  doctrine  thus  involun- 
tarily  conceded — may  we  not  say  so  ? — to  that  doctrine  we 
refer,  as  the  solution  of  all  difficulties.  We  affirm,  with 
Jerome,  that  there  is  no  true  baptism  without  the  Holy 
Spirit.  And  we  think  we  scatter  the  obscurities  of  the 
subject,  besides  agreeing  with  scripture  most  abundantly 
adduced,  by  asserting,  that  the  'operation'  of  the  Spirit  in 
that  sacrament  is  not  a  moral  one — that  baptismal  regene- 
ration has  no  affinity,  in  nature,  v.'ith  the  grace  which 
changes  the  heart. 

To  finish  this  argument :  How  can  we  believe  that  moral, 
converting,  sanctifying,  renovating  grace  comes  through 
various  means,  and  yet  restrict  the  seed  of  that  grace,  its 
initial  principle,  to  baptism  ?  A  Pagan  receives  the  Bible, 
reads  also  its  doctrines  in  a  summary  or  liturgy,  hears  those 
doctrines  from  a  Frumentius  not  ordained,  believes  them, 
prays,  repents,  obeys  as  far  as  he  can,  but  has  no  access  to 
baptism  :  what  is  his  case  ?  has  his  '  spiritual  life'  begun  ? 
is  he  transformed,  in  any  degree,  by  the  renewing  of  his 
mind  ?  If  not,  what  more  would  he  be,  in  the  moral  sense, 
by  immediate  baptism?  If,  however,  through  the  word  of 
God  and  prayer,  he  be  thus  entered  and  advanced  in  things 
spiritual,  baptism  cannot  have  been  the  commencement, 
the  seed,  the  germ,  the  first  principle,  the  principle  in  any 
sense,  of  his  regenerate  change  of  character. 


MORAL    REGENERATION.  67 


CHAPTER  IV.— SECTION  5. 


THE  THEORY  OF  THE  TWO  REGENERATIONS. 

The  doctrine  of  the  two  distinct  regenerations,  which, 
adopting  expressions  already  in  use,  we  have  termed  '  bap- 
tisn^al'  and  '  moral,'  is  not  exactly  new.^  Though  ap- 
proached only,  and  in  a  confused  manner  perhaps,  by  some, 
and  held  by  others  in  a  v/ay  not  fully  coincident  with  what 
we  deem  the  accurate  exposition,  it  has  been  both  so  ap» 
proached  and  so  maintained  as  to  secure  us  from  the  charge 
of  innovation.     This  position  we  are  now  to  illustrate. 

Those  who  maintain  that  baptized  infants  are  regenerate, 
independently  of  personal  character,  yet  that  adults  coming 
to  baptism  are  not  regenerate  without  holy  personal  charac- 
ter, allow  in  effect  that  there  are  two  kinds  of  regeneration, 
though  they  ascribe  them  both  to  baptism. 

It  is  conceded  by  Waterland  that  the  word  regeneration 
has  a  <  stricter'  and  a  '  larger'  sense;  and  these  two  senses 

J  *  Baptismal  Regeneration'  is  a  common  phrase  :  that  of  *  Moral  Regenera- 
tion' occurs  in  Paley's  Works,  V.  4.  p.  345. — On  the  subject  of  new  develop- 
ments in  theology,  may  the  author  be  permitted  to  offer  the  following  ex- 
tracts from  Abp.  Wiiately  ?  (on  St.  Fan],  p.  17,  19.)  After  remarking  that 
the  love  of  novelty  or  originality  is  one  obstacle  to  the  love  of  truth,  he  sub- 
joins— '  Others  again,  and  they  are  more  numerous,  are  unduly  biassed  by 
an  excessive  respect  for  venerated  authority; — by  an  undue  regard  for  any 
belief  that  is  ancient, — that  is  established, — that  has  been  maintained  by 
eminent  men:  they  are  overpowered,  in  short,  by  the  '  argumentum  ad  ve- 
recundiam.'  I  mean  not,  of  course,  that  the  judgment  of  able  men,  and  that 
of  numerous  independent  authorities,  furnishes  no  valid  argument;  only, 
that  it  should  not  supersede  argument: — that  every  other  description  of  evi- 
dence should  be  called  in; — and  that  we  should  not  think  ourselves  bound 

to  adopt  an  opinion  merely  because  it  has  been  held  by  many  before  us' 

'  True  wisdom  would  tell  us  not  to  receive  one  opinion  because  it  is  oW,  and 
another  because  it  is  new  ;  but  to  receive  and  reject  none  on  either  ground, 
and  to  inquire  sedulously  in  each  case  what  is  true.' 


88  MORAL    REGENERATION* 

he  exemplifies  from  Augustine.  May  we  not  ask,  whether 
using  a  word  in  two  senses  is  not  generally  equivalent  to 
using  that  word  for  two  things  ?  '  St.  Austin  followed  the 
stricter  sense  when  he  said,  Simon  the  sorcerer  was  born  of 
water  and  the  Spirit.  In  another  place,  he  followed  the 
larger  sense,  which  takes  in  renovation  ....  He  who  is 
born  of  God  has  charity  [love] — let  him  see  whether  he 
have  charity,  and  then  let  him  say,  I  am  born  of  God. — 
Let  him  have  charity  ;  otherwise  he  may  not  say  that  he 
is  born  of  God.'^ 

Bishop  Taylor  has  the  following  passage — '•  There  are  in 
scripture  noted  two  births  besides  the  natural  ;  to  which 
also  by  analogy  we  may  add  a  third.  The  first  is  to  be  born 
of  water  and  the  spirit.  It  is  one  thing  signified  by  two 
substantives,  water  and  the  spirit,  that  is,  spiritus  aqueus, 
the  spirit  moving  upon  the  waters  of  baptism.  The  second 
is  to  be  born  of  spirit  and  fire,  for  so  Christ  was  promised 
to  baptize  us  with  the  Holy  Ghost  and  with  fire  ;  that  is, 
cum  spiritu  igneo,  w^ith  a  fiery  Spirit,  the  Spirit  as  it  de- 
scended in  Pentecost  in  the  shape  of  fiery  tongues.  And 
as  the  watery  spirit  washed  away  the  sins  of  the  church, 
so  the  spirit  of  fire  enkindles  charity  and  the  love  of  God. 
The  spirit  is  the  same  under  both  the  titles,  and  it  enables 
the  church  with  gifts  and  graces.  And  from  these  there 
is  another  operation  of  the  new  birth,  but  the  same  spirit, 
the  spirit  of  rejoicing,  or  sph'itus  extdtans,  spiritus  laeiiiias,^^ 
Bishop  Taylor  here  makes,  at  least  oratorical ly,  three  re- 
generations, one  apparently  mixed,  botli  baptismal  and 
moral,  the  second  moral  only,  the  third  relating  to  the  hap- 
piness produced  by  the  m.oral  change.  For  calling  the 
third  a  new  birth,  there  is  no  scriptural  authority  :  and 
Bishop  Taylor  adds  it  only  *  by  analogy.'  And  the  first 
two  of  these  new  births  are  either  the  same  with  those  we 

1  Walerland  on  Justification,  p.  46.  (Weller  Tracts.) 

2  Taylor's  Serm.  V.  2.  p.  15,  16. 


MORAL    REGENERATION.  89 

have  described,  or  may,  we  think,  be  resolved  into  them, 
with  great  advantage  on  the  score  of  perspicuity. 

Whitfield  allows  the  distinction  between  the  birth  of 
water,  and  that  of  the  Spirit.  '  Now  a  person  may  be  said 
to  be  '  in  Christ'  two  ways.  First,  only  by  an  outward  pro- 
fession :  and  in  this  sense,  every  one  that  is  called  a  chris- 
tian, or  baptized  into  Christ's  church,  may  be  said  to  be 
'  in  Christ.'  But  that  this  is  not  the  sole  meaning  of  the 
apostle's  phrase  now  before  us,  (2  Cor.  v.  17.)  is  evident, 
because  then  *  every  one  that  names  the  name  of  Christ,' 
or  is  baptized  into  his  visible  church,  would  be  '  a  new 
creature,'  which  is  notoriously  false ;  it  being  but  too  plain, 
beyond  all  contradiction,  that  comparatively  but  {q\w  of 
those  that  are  horn  of  water,  are  horn  of  the  Spirit  likewise.''^ 

Doddridge  applies  the  passage,  '  born  of  water  and  of  the 
Spirit,'  to  baptism  and  renewing,  and  says — '  being  born  of 
the  Spirit,  he  will  also  be  solicitous  that  he  may  be  horn  of 
water,  and  so  fulfil  all  righteousness' — again,  '  when  a  bap- 
tized person  is  destitute  of  true  religion,  that  hirth  which 
he  had  by  water,  seems  to  me  as  it  were  an  evanescent 
thing.'  He  allows  a  birth  by  water,  as  well  as  a  birth  of 
the  Spirit  \  yet  he  does  seem  to  be  aware  that  the  former 
must  be  a  new  birth  as  well  as  the  latter,  both  being  differ- 
ent from  the  natural  birth  ;  and  accordingly  he  does  not 
hold  baptism  to  be  regeneration.^  We  regard  the  baptis- 
mal change  as  more  than  a  birth  by  water;  *  we  are  all 
baptized  by  the  Spirit;'  and  Doddridge  allows  the  'adop- 
tion' of  the  Israelites  (Rom.  ix.  4,)  to  have  been  a  *  spirit- 
ual adoption.'  But,  his  deficiency  on  that  point  excepted, 
we  claim  this  divine  as  bearing  adminicular  testimony  to 
our  doctrine. 

A  similar  claim  we  have  to  the  authority  of  Macknight ; 
who  says — '  except  a  man  be  horn  of  water,  that  is,  hap- 

1  Whitfield's  Sermons,  V.  l.p.  3.  (24mo.  Phila.  B.  FranUin,  1740.) 

2  Doddridge  on  John  iii.  5 ;  and  on  Regen.  PosUeripUp.  xiii.  xii 

h2 


90  MORAL    REGENERATION^. 

tizedy  and  of  the  Spirit,  he  cannot  enter  into  the  kingdom 
of  God  ;  unless  a  man  has  a  new  nature  given  him  by  the 
Spirit,  which  is  being  born  of  the  Spirit^  and  publicly  re- 
ceive the  christian  religion  when  offered  to  him,  which  is 
being  horn  oficater,  he  cannot  be  a  subject  of  God's  king- 
dom here,  nor  have  a  share  in  his  glory  hereafter.'  The 
two  births  are  distinctly  recognized,  though  they  are  not 
called  new  births  or  regenerations.  Like  Doddridge  also, 
Macknight  forgets  the  agency  of  the  Spirit  in  the  birth  of 
water.  In  the  following  extract,  commended  by  T.  H. 
Home,  Macknight  makes  a  much  nearer  approach  to  our 
doctrine ;  but  he  does  not  use  the  word  regenerate,  or  refer 
to  the  Spirit  as  conferring  church-membership.  '  The  high 
titles  above  mentioned  ;  namely,  the  sons  of  God,  the 
children  of  God,  the  elect  of  God,  the  adoption  of  sons,  the 
election,  saints,  a  holy  nation,  a  royal  priesthood,  and  a 
peculiar  people,  were  anciently  given  to  the  Israelites  as  a 
nation,  merely  on  account  of  their  being  the  visible  church 
and  people  of  God,  without  any  regard  to  the  personal 
character  of  the  individuals  of  whom  that  nation  was  com- 
posed. Under  the  gospel  the  saine  high  titles  were  be- 
stowed on  whole  churches,  merely  on  account  of  their  pro- 
fession of  Christianity,  without  any  regard  to  the  personal 
character  of  the  individuals  who  composed  these  churches. 
But  these  high  titles,  with  some  others  of  greater  impor- 
tance, such  as,  the  begotten  of  God,  the  heirs  of  God,  the 
adoption,  were  given  in  an  appropriated  sense  to  individu- 
als likewise,  on  account  of  ihe'ir  faith  and  holiness.  When 
given  to  whole  churches,  these  titles  imporiGd  nothing  7no?'e 
but  that  the  society  to  which  they  were  given  was  a  chvrch 
of  Christ ;  and  that  the  individuals  of  which  that  society 
was  composed  were  entitled  to  all  the  privileges  belonging 
to  the  visible  church  and  people  of  God.  But  when  ap- 
propriated to  individuals,  these  titles  implied  that  the  par- 
sons to  whom  they  were  given  were  really  partakers  of  the 


MORAL  REGENERATION.  91 

nature  of  God  by  possessing  his  moral  qualities,  and  that 
they  were  the  objects  of  his  paternal  love,  and  heirs  of  his 
felicity  ....  When  John  saith  in  the  verse  before  us,  Every 
one  who  doeth  righteousness  hath  been  begotten  of  God,  by 
restricting  the  title  to  individuals  of  a  specific  character, 
he  teaches  us  that  the  persons  of  whom  he  speaks  are  sons 
of  God  in  the  highest  sense,  and  heirs  of  eternal  life.'^ — 
The  approach  to  our  doctrine  is  very  near ;  but  Dr.  M. 
seems  to  have  avoided  calling  baptism  an  actual  regenera- 
tion. We  do  not  perceive  that  '  begotten  of  God'  is  a  title 
'  of  greater  importance'  than  '  sons  of  God,'  or  '  the  adop- 
tion of  sons'  than  '  the  adoption  ;'  and  the  title,  '  heirs  of 
God  through  Christ,'  is  given,  we  have  seen,  to  the  Gala- 
tian  churches,  though  severely  censured  for  being  defi- 
cient in  moral  regeneration.  We  find  therefore,  in  this  ex- 
tract, nothing  to  weaken  our  doctrine  ;  and  it  certainly  goes 
far  to  confirm  it. 

In  Poole's  Annotations,  two  adoptions  are  mentioned — 
one,  making  all  Israel  the  children  of  God — the  other,  pro- 
ducing the  moral  change,  and  its  joys  and  consolations. 
So  likewise  in  Matthew  Henry. ^ 

Dean  Comber  says — '  And  because  persons,  come  to  age 
before  their  conversion,  are  first  taught  and  persuaded  by 
the  word  of  God,  the  language  of  holy  writ  enlarges  the 
metaphor,  and  saith,  such  are  '  begotten  by  the  word  of 
God,'  (1  Cor.  iv.  15,)  and  then  born  again  oi  regenerated  in 
or  by  baptism.'^ 

The  authorities  thus  far  quoted  do  but  furnish  approxi- 
mations to  our  doctrine.  There  is  another  class  of  di- 
vines who  have  held  it  very  nearly,  perhaps,  as  we  do — we 


1  Macknight  on  John  iii.  5;  and  on  1  John  ii.  29:  see  also  on  Rora.  viii. 
14.    Tit.  iii.  5. 

2  Poole's  Annot.  on  Rom.  ix.  4.    viii.  15  :  and  M  Henry  on  the  same  texts. 

3  See  Bishop  BrowncU's  Prayer-book. 


92  xMORAL  REGENERATION. 

cannot  agree  with  the  first  two,  however,  in  calling   bap- 
tismal regeneration  '  external.' 

Of  this  class  we  name  first  Bishop  Hopkins,  of  Ra- 
phoe.  *  There  is  an  external,  relative,  or  ecclesiastical  sane- 
tification  ;  which  is  nothing  else,  but  the  devoting  or 
giving  up  of  a  thing  or  person  unto  God,  by  those 
who  have  power  so  to  do.  There  is  an  internal,  real,  and 
spiritual  sanctification  :  and  in  this  sense,  a  man  is  said  to 
be  sanctified,  when  the  Holy  Ghost  doth  infuse  into  his 
soul  the  habits  of  divine  grace,  and  maketh  him  partaker 
of  the  divine  nature,  whereby  he  is  inwardly  qualified  to 
glorify  God  in  a  holy  life.' — '  Baptism  is  the  immediate 
means  of  our  external  and  relative  sanctification  unto 
God  ....  as  it  is  the  solemn  admission  of  persons  into  the 
visible  church ;  as  it  separates  them  from  the  world,  and 
from  all  false  religions  in  it,  and  brings  them  out  of  the 
visible  kingdom  of  the  devil,  into  the  visible  kingdom  of 
Jesus  Christ ....  But  this  is  only  a  relative  sanctity,  not  a 
real :  and  many  such  saints  and  sanctified  men  there  are, 
who  shall  never  enter  into  heaven  ;  but  by  their  wicked 
lives,  forfeit  and  lose  that  blessed  inheritance  to  which 
they  were  called  ....  Such  a  baptismal  regeneration  as 
this  is  must  needs  be  acknowledged  by  all  that  will  not  wil- 
fully shut  their  eyes  against  the  clear  evidence  of  scrip- 
ture.' '  The  apostle  tells  us,  that  to  the  Israelites  as  they 
were  a  church,  pertained  the  adoption :  now  adoption  is 
making  men  sons  of  God :  yet,  certainly,  they  did  not  all 
of  them  enjoy  the  heavenly  and  effectual  adoption,  which 
would  bring  them  all  to  the  heavenly  and  glorious  inhe- 
ritance.' '  The  whole  economy  and  dispensation  of  the 
kingdom  of  Christ  is  managed  by  the  Spirit  of  Chiist:  so 
that  those,  who  are  internally  sanctified,  are  regenerated 
by  his  effectual  operation :  and  those  who  are  only  exter- 
nally sanctified,  are  regenerated  by  his  public  institution. 
Infants,  therefore,  are  in  baptism  regenerated  by  the  Holy 


MORAL    REGENERATION.  d3 

Ghost,  because  the  Holy  Spirit  of  God  appoints  this  ordi- 
nance to  receive  them  into  the  visible  church,  which  is 
the  regenerate  part  and  state  of  the  world.'  '  Those  who 
are  baptized  may,  in  this  ecclesiastical  and  relative  sense, 
be  truly  called  saints,  the  children  of  God,  and  members  of 
Christ,  and  thereupon  inheritors  of  the  kingdom  of  hea- 
ven.'^ 

Bishop  Bradford,  in  his  sermon  on  Tit.  iii.  5.  has  the 
following  passages.  *  The  wortis  born  and  born  again 
plainly  answer  to  regeneration  in  my  text;  as  water  a.nd 
the  Spi?'it  answer  to  the  washing  o(  regeneration  and  re- 
neioing  of  the  Holy  Ghost.' — '  This  inquiry  ....  will  lead 
us  to  the  understanding  of  the  true  notion  of  regeneration, 
both  when  it  is  applied  to  baptism  (as  it  frequently  is)  and 
when  it  particularly  denotes  the  renewing  of  the  mind  by 
the  divine  Spirit.  This  inquiry  will  also  serve  to  convince 
us  that  external  regeneration^  unless  accompanied  with  the 
internal^  with  the  renewing  of  the  Holy  Ghost,  will  not 
avail  us  to  the  end  for  which  it  is  designed.' — *  There  can  be 
no  great  doubt,  that  our  Saviour  and  St.  Paul  used  the  ex- 
pressions, born  again  of  water,  and  the  washing  of  regene- 
ration, in  the  very  same  sense.' — '  This  change  [renewing] 
is  what  our  Lord  himself  means  by  born  of  the  Spirit  as 
well  as  water,  in  order  to  entering  into  the  kingdom  of 
God-' — '  What  St.  Paul  says  of  the  Jews  may  be  applied  to 
christians  also,  with  a  little  variation  of  the  words.  He  is 
not  a  christian  which  is  one  outwardly  ;  neither  is  that  re- 
generation (namely,  such  as  will  be  effectual  to  salvation) 
which  is  outward  in  the  flesh  ;  but  he  is  a  christian  which 
is  one  inwardly  ;  and  regeneration  is  that  of  the  heart,  in 
the  spirit  and  not  in  the  letter;  whose  praise  is  not  of  men 
but  of  God.'  We  are  aware  that  Bishop  Bradford  is  some- 
times clainjed  by  those  who  allow  but  the  one  regeneration 

1  Bp.  Hopkins'  Works.  {Lo^vlon,  1809)  V.  2.  p.  418—418, 425-422-426 
—423- 


94  MORAL  REGENERATIO^. 

of  baptism,  and  call  the  change  of  heart  by  other  names  ; 
and  the  greater  part  of  his  discourse  is  certainly  to  that  ef- 
fect. But  as  certainly  he  applies  the  name  regeneration  to 
the  moral  change,  in  these  extracts  ;  and  the  title,  '  A  Dis- 
course concerning  Baptismal  and  Spiritual  Regeneration,' 
decides  that  by  the  latter  he  meant  renewing.^ 

The  Society  [in  England]  for  Promoting  Christian 
Knowledge  published  several  editions  of  the  sermon  just 
mentioned  :  that  of  1810  had  prefixed  to  it  the  following 
advertisement — '  This  seventh  edition  is  published  at  a 
time,  when  it  is  hoped  that  so  judicious  and  scriptural  a 
discourse  may  be  of  service  to  settle  the  minds  of  good 
christians,  in  some  present  disputes  concerning  baptis7nal 
and  spiritual  regeneration.'^  Subsequently,  the  Society 
abandoned  this  tract,  and  appear  to  have  changed  their 
theory  of  regeneration.  Their  previous  sanction  however, 
of  Bishop  Bradford's  sermon,  shows  that  the  doctrine  of 
the  two  regenerations  is  not  new,  but  had,  for  a  long  time, 
most  respectable  authority. 

Mr.  Baxter  says — '  All  that  the  minister  warrantably 
baptizeth  are  sacramentally  regenerate,  and  are,  inforo  ec- 
clesicB,  members  of  Christ,  and  children  of  God,  and  heirs 
of  heaven.  But  it  is  only  those  that  are  sincerely  deliver- 
ed up  in  covenant  to  God  in  Christ,  that  are  spiritually 
and  really  regenerate,  and  are  such  as  shall  be  owned  for 
members  of  Christ  and  children  of  God,  inforo  cobU.'''^ 

The  phrase  '  put  on  Christ'  is  equivalent  to  '  put  on  the 
new  man,'  and  that  means  renewing  or  the  new  creation, 
which  is  synonymous  with  regeneration.  Now,  the  apos- 
tle says  in  one  passage,  'as  many  as  have   been  baptized 

1  Churchman's  Magazine,  V.  5.  p.  128,  129,  131,  282,  125.  The  republi- 
cation  of  the  discourse  in  this  Magazine  vouches  for  its  authority  (in  1808) 
among  Episcopalians  in  this  countr}'.    It  deserves  another  reprint  among  us, 

2  J.  Scott  on  Baptism,  p.  205. 

3  Baxter's  Pract.  Works,  V.  1.  p.  559. 


MORAL  REOENERATION.  95 

into  Christ  have  put  on  Christ ;'  yet  in  another  place  he  ex- 
horts the  baptized,  ^  put  ye  on  the  Lord  Jesus  Christ.' 
This  is  well  interpreted  by  St.  Augustine,  '  Christ  is  some- 
times put  on  as  far  as  the  reception  of  the  sacrament,  and 
sometimes  [put  on]  unto  the  sanctiiication  of  the  life ;  the 
former  is  common  to  the  good  and  the  wicked,  the  other 
is  peculiar  to  the  good.'  When  it  is  thus  said  that  a  bap- 
tized person  has  put  on  Christ,  and  yet  must  put  on  Christ, 
what  is  it  but  declaring,  in  other  words,  that  there  are  two 
regenerations,  the  one  in  baptism,  the  other  the  moral 
change.* 

We  suppose  the  meaning  of  Dr.  Jarvis  is  similar,  when 
after  sugg-esting  that  resurrection  and  regeneration  are  con- 
vertible terms,  he  says — '  In  the  largest  acceptation  of  the 
word,  all  baptized  persons  are  risen  with  Christ.  They  are 
made  members  of  his  body,  the  church.  They  have  risen 
from  an  uncovenanted,  to  a  covenanted  state.  They  are 
translated  into  God's  kingdom.  From  being  aliens  and 
foreigners,  they  are  admitted  to  be  fellow-citizens  with  the 
saints,  and  of  the  household  of  God.  They  are  allowed  to 
partake  of  all  the  means  of  grace,  and  if  they  have  come 
with  right  motives,  all  the  hopes  of  glory.  In  a  less  exten- 
sive sense,  or  rather  in  the  most  complete  acceptation  of 
the  metaphor,  they  only  are  risen  with  Christ  who  are  risen 
from  the  death  of  sin  unto  the  life  of  righteousness.  This 
spiritual  resurrection  of  our  nature,  through  the  powerful 
assistances  afforded  us  under  the  new  covenant,  must  take 
place  in  this  life,  or  we  shall  never  attain  unto  that  final 
and  proper  resurrection,  in  which  our  souls  shall  be  for 
ever  united  to  bodies  fashioned  like  unto  the  glorious  body 
of  our  Redeemer.'  '  It  has  been  shown  that  the  word  re- 
surrection,  and  consequently  its  synonyme  regeneration,  is 
a  complex  term  ;  that  it  denotes  not  only  the  outward  and 

1  Gal.  iii.  27.    Rom.  xiii.  14.    Waterland.p.  22.    J.  Scott, p.  192 


96  MORAL  REGENEKATJON. 

visible  resurrection  from  an  uncovenanted  to  a  covenanted 
state,  but  also  that  process  of  spiritual  renovation,  by  which 
our  nature  is  figuratively  said  to  die  unto  sin,  and  live 
again  unto  righteousness.'  '  To  be  born  of  water,  is  equi- 
valent to  the  outward  and  visible  resurrection,  in  baptism, 
by  which  men  are  admitted  into  the  kingdom  of  God  on 
earth,  the  visible  church  ;  to  be  born  of  the  Spirit,  is  equi- 
valent to  that  inward  and  spiritual  resurrection,  which  is 
effected  in  our  souls  by  the  Spirit  of  God,  and  without 
which  we  cannot  enter  into  the  kingdom  of  heaven.'  '  So 
we  his  members  are  first  declared  to  be  the  sons  of  God  at 
our  baptism.  In  a  higher  sense  we  are  in  this  life  declar- 
ed to  be  the  sons  of  God  by  the  fruits  of  the  Spirit  in  our 
lives.  In  the  highest  sense,  we  shall  be  declared  to  be 
the  sons  of  God  when  we  shall  become  the  children  of  the 
resurrection.'^ 

Under  the  sanction  of  such  authority,  we  have  felt  amply 
sustained  in  offering  again  to  the  members  of  our  church, 
and  to  christians  generally,  the  doctrine  of  two  regenera- 
tions, baptismal  and  moral,  each  of  a  distinct  nature  from 
the  other. 


CHAPTER  IV.— SECTION  6. 

MORAL   REGENERATION    GRADUAL,    AND    CAPABLE  OF   REPETITION. 

Much  evil  has  arisen  from  regarding  regeneration,  in  the 
now  popular  or  moral  sense,  as  a  single  act  of  the  Holy 
Spirit.  Although  christians  of  a  calm  disposition  judge 
chiefly  by  the  life  and  conversation  whether  that  act  has 
occurred,  enthusiasts  appeal  rather  to  the  feelings,  and  re- 
quire  in   these  a  token,  usually  of  strong  agitations,  often 

I  Dr.  Jarvis'  Serm.  &c.p.  63,  64, 12,  65, 61. 


MORAL   REGENERATION.  97 

of  terrors,  ending  in  rapture,  before  they  allow  a  person  to 
be  considered  as  regenerate.  And  this  token  once  per- 
ceived, the  individual  is  unreservedly  classed  among  the 
pious  ;  and  calvinists  add,  that  he  is  now,  to  human  judg- 
ment, marked  for  final  perseverance.  We  prefer  however, 
the  doctrine  that  personal  religion  is  di  gradual  attainment, 
a  spark  that  may  often  appear  and  disappear  ere  it  is  ef- 
fectually kindled,  and  which  may  often  require,  for  its  per- 
petuation, and  the  more  perfect  refining  away  of  our  dross, 
kindling  anew  from  heaven.  Such  a  view  of  moral  regene- 
ration, that  it  includes  the  commencoment,  the  whole  pro- 
gress, and  the  completion,  of  our  holy  change,  we  have 
proved  from  scripture.  We  now  adduce  authorities  to 
strengthen  this  interpretation  of  the  inspired  declarations 
on  the  subject. 

Archbishop  Tillotson,  after  asserting  that  '  regeneration 
and  sanctification  are  but  difl^erent  expressions  of  the  self- 
same tiling,'  proceeds  thus — '  It  is  said  that  regeneration 
only  signifies  our  first  entrance  into  this  state  [of  grace  and 
holiness,]  and  sanctification  our  progress  and  continuance 
in  it.  But  this  is  a  great  mistake.  For  though  it  be  true 
that  regeneration  doth  signify  our  first  entrance  into  this 
state,  yet  it  is  not  true  that  it  only  signifies  that;  for  it  is 
used  likewise  in  scripture  to  signify  our  continuance  in 
that  state.'  Again — 'It  is  said  that  one  of  the  main  dif- 
ferences between  regeneration  and  sanctification  is  this, 
that  regeneration  is  incapable  of  degrees,  and  all  that  are 
regenerate  are  equally  so  ... .  whereas  sanctification  is  a 
gradual  progress  from  one  degree  of  holiness  to  another, 
and  of  them  that  are  truly  sanctified  and  holy,  one  may  be 
more  sanctified  and  holy  than  another.  But  this  likewise 
is  a  mere  fancy  and  imagination,  without  any  real  ground. 
For  as  an  unregenerate  state  does  plainly  admit  of  degrees, 
so  likewise  doth  the  regenerate,  and  for  the  same  reason 
....  they  that  are    more  holy,  and  more    like  God,   are 

I 


98  MORAL  REGENERATION. 

more  the  children  of  God  j  and  to  be  more  a  child  of  God, 
is  surely  to  be  more  regenerate.'  Again — '  all  the  diffi- 
culty 1  know  of  in  this  matter  is  a  mere  nicety,  that  there 
is  an  instant  in  which  every  thing  begins,  and  that  there- 
fore regeneration  is  in  an  instant;  so  that  the  instant  be- 
fore a  man  arrived  at  this  state,  it  could  not  be  said  that 
he  was  regenerate  ;  and  the  instant  after  he  is  in  this  state, 
it  cannot  be  denied  that  he  is  so.  But  this  is  idle  subtilty  ; 
just  as  if  a  man  should  prove  that  a  house  was  built  in  an 
instant,  because  it  could  not  be  said  to  be  built  till  the  in- 
stant it  was  finished;  though  for  all  this,  nothing  is  more 

certain   than    that  it  was  built  by  degrees All  the 

while  the  man  is  tending  towards  a  regenerate  state  .... 
the  work  of  regeneration  is  going  on.'^ 

Stackhouse,  in  his  Body  of  Divinity,  and  under  the 
head  of  Regeneration,  which  he  there  identifies  with  re- 
novation, has  the  following  passages.  '  We  must  not  ima- 
gine that  because  the  author  of  our  regeneration  is  an 
Almighty  agent,  the  effects  of  his  operations  upon  our 
minds  are  either  instantaneous  or  irresistible  ....  this  is  a 
work  which  cannot  be  done  in  an  instant,  but  requires  ti^ne, 
as  well  as  pains,  to  bring  it  to  perfection.^ — '  If  ye  experi- 
mentally find  that  the  giace  of  God's  Holy  Spirit  has  begun 
the  work  of  regeneration  in  your  souls,  has  renewed  your 
mind,  and  tamed  your  passions,  and  changed  your  lives, 
rejoice  and  be  exceeding  glad,  because  your  renovation 
being  thus  happily  commenced,  is  a  good  pledge,  and  rea- 
son to  hope,  that  your  names  shall  be  written  in  the  book 
of  life.'^ 

In  one  of  the  former  tracts  of  the  (English)  Society  for 
Promoting  Christian  Knowledge,  the  Collect  for  Christmas- 
day  is  called  'A  Prayer  for  Regeneration' — which  implies 


1  Tillotson's  Serm./o/.  V.  2.  p.  340,  341,  342. 
a  Slackhouse's  Body  of  Divinity,  p.  983,  985. 


MORAL  REGENERATION.  99 

that  regeneration  is  constantly  renewed,  increased,  or  re- 
peated.    In  another,  the   title   of  one  of  the  sections  is, 

*  The  Beginnings  of  Regeneration' — indicating  that  it  is  a 
gradual  work.* 

Dr.  Hole,  though  an  advocate  for  baptismal  regeneration, 
takes  the  same  view  of  the  collect  for  Christmas-day — it 

*  teaches  us  to  pray,  that  as  he  [Ciirist]  was  born  of  our 
flesh,  so  we  may  he  regenerated  and  born  again  of  his  Holy 
Spirit ;  and  as  he  by  his  incarnation  partook  of  our  human 
nature,  so  we  by  spiritual  regeneration  may  he  partakers  of 
his  divine  nature.'  This  exposition  of  the  collect  implies 
that  it  is  a  prayer  for  a  perpetually  progressive  regenera- 
tion. We  might  also  have  adduced  it  as  an  approach,  at 
least,  to  the  doctrine  of  the  two  new  births:  for  it  repre- 
sents those  who  are  regenerate  in  baptism  as  praying  to  be 
regenerated  afterwards. 

In  Bishop  Hobart's  Bible,  on  Tit.  iii.  5,  though  the  ap- 
plication of  the  word  regenerate  to  the  change  of  heart  is 
not  approved,  the  following  sentence  occurs  in  a  note — '  re- 
generation, if  it  be  applied  to  the  whole  and  entire  change 
of  a  man,  is  a  progressive  state,  the  perfection  of  which  is 
in  another  world,  the  commencement  and  degrees  in  this.' 

Archdeacon  Daubeny  says — '  The  more  restrained,  to- 
gether with  the  more  extended  use  of  the  term  regenera- 
tion, in  its  application  to  the  first  communication  of  divine 
grace  in  baptism ;  to  the  continued  supplies  of  it  in  subse- 
quent stages  of  the  christian  life  ;  to  the  renewal  of  it  after 
forfeiture  ;  or  to  some  more  than  ordinary  manifestations  of 
it  under  particular  circumstances  ;  constitute  that  compre- 
hensive doctrine  of  the  Church  of  England  on  this  im- 
portant subject,  which  all  her  sound  divines  hold  in  sub- 
stance, under  whatever  terms,  or  by  whatever  distinctions, 
they  at  different  times  have  thought  proper  to  describe  it.'^ 

1  J,  Scott  on  Bapt.  p.  201,  202.  2  J.  Scott  on  Bapt.p.  298. 


100  MORAL  REGENERATION. 

Dr.  Jarvis  speaks  to  the  same  effect — '  If  the  renovation 

of  our  nature  be  but  another  term  to  express  its  resurrec- 
tion or  regeneration  from  the  death  of  sin  to  the  life  of 
righteousness,  then  it  will  be  seen  that  our  spiritual  rege- 
neration  is  the  process  of  our  whole  mortal  life.  It  is  be- 
gun when  the  Holy  Spirit  begins  to  operate  upon  our  minds. 
It  is  promoted  by  the  use  of  all  the  means  of  grace,  by  the 
preaching  and  reading  of  the  word  of  God,  by  prayer,  by 
the  administration  of  the  sacraments,  by  our  very  trials  and 
afflictions.  While  the  seeds  of  sin  remain  in  our  nature, 
our  inner  man  must  be  renewed  from  day  to  day.  We  must 
be  for  ever  engaged  in  purifying  our  bodies  and  our  souls, 
and  continually  becoming  more  and  more  perfect  until  this 
mortality  shall  be  swallowed  up  of  life.'^ 

Of  writers  not  of  our  denomination,  it  will  suffice  to 
present  the  opinion  of  Calvin,  that  moral  regeneration  is  a 
gradual  process.  He  says — '  In  one  word,  I  apprehend  re- 
pentance to  be  regeneration,  the  end  of  which  is  the  resto- 
ration of  the  divine  image  within  us in  this  re- 
generation we  are  restored  by  the  grace  of  Christ  to  the 
righteousness  of  God,  from  which  we  fell  in  Adam  ;  in 
which  manner  the  Lord  is  pleased  completely  to  restore  all 
those  whom  he  adopts  to  the  inheritance  of  life.  And  this 
restoration  is  not  accomplished  in  a  single  moment,  or  day, 
or  year ;  but  by  continual,  and  sometimes  even  tardy  ad- 
vances, the  Lord  destroys  the  carnal  corruptions  of  his 
chosen,  purifies  them  from  all  pollution,  and  consecrates 
them  as  temples  to  himself;  renewing  all  their  senses  to 
real  purity,  that  they  may  employ  their  tvhole  life  in  the  ex- 
ercise of  repentance,  and  know  that  this  warfare  will  be 
terminated  only  by  death  ....  Thus,  therefore,  the  chil- 
dren of  God  are  liberated  by  regeneration  from  the  servi- 
tude of  sin,'  &c.     Again — '  Therefore,  in  the  whole  course 

1  Dr.  Jarvis'  Serm.  &LC.p.  74,75. 


MORAL  REGENERATION-.  101 

of  regeneration,  we  are  justly  styled  God's  workmanship, 
created  unto  good  works,  which  God  hath  before  ordained 
that  we  should  walk  in  thenri.'* 

Another  argument  to  our  purpose  is  this.  Although 
some  divines,  Waterland  for  example,  who  maintain  only 
one  regeneration,  deny  that  it  can  be  *  totally  lost,'  others 
appear  to  hold  a  different  opinion.  And  those  who  speak 
of  a  fall  from  the  state  of  regeneracy,  without  denying  a 
recovery  to  that  state  before  death,  allow  something  very 
like  a  further  regeneration,  or  a  repetition  of  that  act. 
Archdeacon  Daubeny  approves  of  calling  '  bad  christians 
unregenerate  men.'^  Bishop  Taylor  represents  the  lapse 
from  the  regenerate  state  in  very  strong  terms,  yet  without 
intimating  that  it  was  beyond  recovery — saying  to  his  bap- 
tized hearers — '  the  question  is,  whether  any  man  that  is 
covetous  or  proud,  false  to  his  trust,  or  a  drunkard,  can  at 
the  same  time  be  a  child  of  God  7  no,  certainly  he  cannot' 
— '  he  is  not  a  child  of  God,  that  knowingly  and  delibe- 
rately chooses  any  thing  that  God  hates. '^  Yet  if  such 
persons  savingly  repent,  they  again  become  children  of 
God.  Now,  can  the  regeneration  of  an  adult  baptized  in 
sincerity,  whether  called  baptismal  or  moral,  after  being 
lost  by  his  falling  into  deliberate  and  continued  sin,  so  that 
he  becomes  unregenerate  and  is  no  longer  a  child  of  God, 
be  the  same  regeneration  which  makes  him  again  a  child  of 
God  on  his  final  repentance?  We  see  not  how  this  can  be. 
We  therefore  think,  that  writers  who  use  such  language 
tacitly  allow  that  regeneration  may  be  repeated  ;  or  at  least, 
that,  as  Dr.  Paley  says  of  pardon,  it  ebbs  and  flows,  which 
precludes  the  idea  of  its  being  an  instantaneous  operation 
of  the  Spirit,  complete  in  a  moment. 

As  related  to  this  branch  of  our  subject,  the  following 
extracts  from  Bishop  Taylor  are  valuable — '  a  righteous 

1  Calv.  Inslit.  V.  2.  p.  73, 88.  2  J.  Scott  on  Bapt.  p.  298. 

3  Taylor's  Serm.  V.  3.  p.  51,  54. 

l2 


102  MORAL  REGENERATION. 

man  is  justified  when  he  is  saved  ;  and  a  weak  christian  is 
justified  when  his  imperfect  services  are  accepted  for  the 
present,  and  himself  thrust  forward  to  more  grace  ;  and  he 
that  is  justified  may  be  justified  more  ;  &;c.  .  .  .  when  the 
faith  is  such  that  justification  is  the  product  and  correspond- 
ent, as  that  faith  may  be  imperfect,  so  the  justification  is 
but  begun,  and  either  must  proceed  further,  or  else,  as  the 
faith  will  die,  so  the  justification  will  come  to  nothing.' 
Again — '  No  man's  sins  are  pardoned,  but  in  the  same  mea- 
sure in  which  they  are  mortified,  destroyed  and  taken  away  ; 
so  that  if  faith  does  not  cure  our  sinful  natures,  it  can 
never  justify,  it  never  can  procure  our  pardon.'^ 

Having  sustained — we  trust  sufficiently — our  interpreta- 
tion of  the  scriptures  on  which  we  base  this  part  of  our 
doctrine,  we  proceed  to  some  further  remarks. 

By  regarding  moral  regeneration  as  a  gradual,  not  an  in- 
stantaneous change,  the  moment  of  its  commencement  be- 
comes a  subject  of  far  less  importance,  .than  it  is  made  by 
some  divines  who  apply  the  word  to  that  moment  only,  and 
call  the  subsequent  stages  of  the  renewing  process,  sanc- 
tification,  or  the  like.  Doubtless  there  is  a  point  of  time 
at  which  gracious  influence  first  becomes  successful,  and 
the  holy  change  begins ;  it  is  known  in  all  cases  to  the 
Searcher  of  hearts ;  and  occasionally,  perhaps,  it  may  be 
discerned  by  the  person  so  changed.  And  if  the  change 
continue  and  go  forward,  that  may  be  called  the  moment 
of  passing  from  a  state  of  moral  unregeneracy  to  the  state 
of  moral  regeneration.  But  the  moment  is  so  seldom  ascer- 
tained by  men,  that  it  is  of  little  importance  in  a  practical 
view.  And  for  theoretical  or  doctrinal  use,  the  importance 
of  the  commencing  moment  is  nearly  merged  in  the  far 
superior  importance  of  the  graces  that  open  as  the  good 
work  proceeds,  repentance,  faith,  obedience,  love;  for  only 

I  Taylor's  Serm.  V.  3.  p.  68,75. 


MORAL  REGENERATION.  103 

by  these  graces  can  it  be  known  that  the  new  creation  has 
indeed  begun.  Whatever  be  the  doctrine,  not  fanatical, 
built  on  there  being  an  initial  moment  of  the  change,  it 
presumes  the  fact  of  the  change  to  be  tested  by  subsequent 
fruits :  and  why  may  not  the  same  doctrine  be  as  well 
founded  on  the  beginning  and  progress,  unitedly  called  mo- 
ral regeneration,  or  on  the  progress  alone,  having  that 
name,  as  on  the  mere  first  moment,  with  that  appellation 
confined  to  it,  yet  requiring  this  progress  as  the  test?  Such 
a  doctrine,  whatever  it  be,  is  built  on  the  presumed  fact 
that  moral  regeneration  has  occurred ;  but  the  fact  is  not 
presumed,  reasonably,  without  the  evidence  of  a  due  mea- 
sure of  practical  godliness  :  it  may  therefore  be  justly  said, 
that  the  practical  godliness  so  produced  is  the  real  basis  of 
the  doctrine,  since  on  that  alone  is  founded  the  presump- 
tion that  there  has  been  the  first  moment  of  moral  regene- 
ration. 

It  is  not  the  purpose  of  this  essay  to  notice  particularly 
the  theories  or  doctrines  that  have  been  connected  with 
the  application  of  the  word  '  regeneration'  to  the  moral 
change.  The  writer  may  however  be  permitted  to  state, 
that,  in  his  opinion,  baptism  is  the  only  scriptural  title  to 
all  the  mercies  of  God  through  Christ;  to  the  purifying 
influences  of  the  Holy  Spirit ;  to  pardon  or  justification  ; 
to  his  consoling  influences;  to  his  sustaining  influences; 
to  heaven.  Baptism  is  called  pardon,  or  justification,  or 
remission  of  sin,  because  it  is  the  conditional  title  to  that 
blessing.  And  moral  regeneration,  or  the  change  of  heart, 
in  the  outset,  and  in  every  subsequent  stage,  may,  in  the 
baptized,  be  called  pardon,  justification,  remission  of  sin, 
because  it  is,  so  far,  a  fulfilment  of  the  conditions,  and 
consequently  so  far  making  good  the  title.  But  it  is  ob- 
vious, that  at  the  first  moment  much  less  is  fulfilled  of  the 
conditions,  and  much  less  made  good,  than  there  is  when 
the  fruits  appear  and  ripen.     Hence,  the  first  moment  of 


104  MORAL    REGENERATION. 

moral  regeneration  may  justly  be  deemed,  for  all  purposes 
under  human  cognisance,  of  importance  vastly  inferior  to 
the  after  stages. 

So  likewise  baptism  may  be  called  salvation,  because  it 
is  the  conditional  title  to  it.  And  the  same  term  may  be 
applied  to  every  stage  of  moral  regeneration,  because  it  is, 
so  far,  a  fulfilment  of  the  conditions,  and  making  good  the 
title.i 

Should  it  be  objected  that  this  viev(^  of  the  subject 
amounts  to  the  error  of  justification  by  works,  the  reply  is 
obvious.  All  who  believe  in  the  real  liberty  of  the  human 
will,  as  well  as  the  sanctifying  influence  of  the  Holy  Ghost, 
agree  that  in  the  first  moment  of  the  change  from  sin  to 
holiness,  there  is  a  surrender  of  the  will,  whether  with  a 
clear  consciousness  or  rot,  to  the  movings  of  the  Spirit ; 
of  course  that  surrender  is  a  work:  and  thus  the  doctrine 
of  justification  at  that  moment  is  as  much  connected  with 
that  work,  as  the  doctrine  of  progressive  justification  is 
with  the  works  of  a  progressive  moral  regeneration.  But 
the  connexion  of  justification  with  works — and  who  does 
not  connect  the  two  1 — by  no  means  implies  justification 
hy  works  in  either  case.  Faith  being  connected  with 
works,  and  justification  being  by  faith,  justification  is  un- 
avoidably connected  with  works — 'faith  without  works  is 
dead,'  it  is  not  faith — faith,  argues  St.  James,  is  the  '  body,' 


1  Under  this  construction,  we  agree  with  Matthew  Henry.  (On  Tit.  iii.  5.) 
I  Here  is  salvation  begun,  which  will  be  growing  and  increasing  to  perfec- 
tion ;  therefore  it  is  said,  He  saved  us  ... .  we  must  be  initially  saved  now 
by  regeneration,  if  on  good  ground  we  would  expect  complete  salvation  in 
heaven;  the  change  then  will  be  but  in  degree,  not  in  kind  ;  grace  is  glory, 
and  glory  is  but  grace  in  its  perfection.  How  few  mind  this  ?  Most  carry 
it  as  if  they  were  afraid  to  be  happy  before  the  time ;  they  would  have  hea- 
ven, they  pretend,  at  last,  yet  care  not  for  holiness  now,  i.  e.  they  would 
have  the  end  without  the  beginning  ;  so  absurd  are  sinners :  but  without 
Regeneration,  that  is  the  first  resurrection,  no  attaining  the  second  glorious 
one,  the  resurrection  oi  the  just.' 


MORAL  REGENERATION^.  105 

works  the  *  spirit' — '  by  works  is  faith  made  perfect.'  The 
work  of  a  surrender  of  the  will  at  the  initial  moment,  in 
the  former  scheme,  is  a  token  of  faith  ;  and  so  are  the 
further  works,  in  the  latter.  And  thus  both  schemes  con- 
form to  the  doctrine  of  justification  by  faith.  Neither  of 
them  allows  to  either  faith  or  works  the  least  merit  before 
God.  Merit  is  in  Christ  only — faith  accepts  his  merits — 
works  show  the  faith  to  be  genuine. 


CHAPTER  IV.— SECTION  7. 

PRACTICAL   REMARKS   ON    MORAL   REGENERATION. 

It  would  require  a  volume  to  present  a  full  practical  il- 
lustration and  enforcement  of  the  subject  of  moral  regene- 
ration. The  limits  of  this  essay  will  admit,  as  indeed 
its  purpose  requires,  only  a  few  select  remarks,  intended 
chiefly  to  guard  against  misconception  and  abuses. 

We  hold  the  universal  necessity  of  moral  regeneration, 
or  the  change  of  heart,  in  order  to  an  entrance  into  the 
kingdom  of  God  in  heaven.  We  hold  it  as  we  do  the  en- 
tire doctrine  of  our  Saviour,  in  his  conversation  with  Nico- 
demus,  '  except  a  man  be  born  of  water,  and  of  the  Spirit, 
he  cannot  enter  into  the  kingdom  of  God.'  Infants  dying 
unbaptized,  persons  ignorant  of  the  gospel,  or  not  having 
access  to  baptism,  or  omitting  it  through  involuntary  error, 
are  exceptions,  we  doubt  not,  to  the  requirement  to  be 
*  born  of  water.'  And  we  further  believe  that  dying  in- 
fants, as  they  are  not  subjects  for  the  moral  change  we  are 
describing,  enter  the    kingdom  of  heaven  without  it  :*  at 

1  Bishop  Hopkins, of  Raphoe,  has  ihe  following  remarks—'  It  alone  [bap- 
Jiwnal  or  ecclesiastical  regeneration]  will  suffice  to  the  salvation  of  infants, 


106  MORAL  REGENERATION. 

least,  we  account  this  a  just  view  of  that  part  of  scripture 
— without  entering  on  the  mysterious  question,  how  origi- 
nal  sin,  '  the  infection  of  nature,'  is  in  them  expunged? 
Beyond  the  case  however  of  young  children,  (and  idiots,) 
we  are  not  at  liberty  to  except  any  human  being  from  the 
necessity  of  moral  regeneration  :  for  scripture  teaches,  as 
we  have  shown,  that  even  among  the  heathen  there  are 
those  who  are  (morally)  '  the  children  of  God.'^  To  all 
therefore  we  declare,  '  except  a  man  be  born  again,  he  can- 
not see  the  kingdom  of  God.' 

Passing  by  the  effects  of  this  holy  change  on  the  will, 
the  affections,  and  the  understanding,  which  are  illustrated 
in  various  works,  we  are  to  notice  that  its  Jinal  test  is  a 
holy  life.  The  passages  of  scripture,  on  which  is  founded 
the  application  of  the  term  regeneration  to  the  change  of 
heart,  refer  all  of  them  to  godliness  in  practice  and  in 
principle.  The  only  other  test  would  be,  feelings,  whe- 
ther mere  perceptions  or  strong  emotions  :  but  not  one  of 
the  passages  intimates  that  these  are  required  in  moral  re- 
generation. This  fact  is  highly  important;  for  enthusias- 
tic teachers  dwell  much  on  the  necessity  of  violent  pangs, 
in  order  to  the  accomplishing  of  the  new  birth,  and  not 
only  justify  on  this  ground  many  improper  excesses,  but 
require  the  calmer  christian  to  force  himself  into  a  similar 
excitement,  under  the  penalty  of  being  accounted  void  of 
true  piety.  But,  so  far  as  the  metaphor  is  concerned  ;  be- 
sides that  the  pangs  are  not  in  the  infant  born,  there  is  no 
more  necessity  for  them  in  the  moral  new  birth,  than  in 
the  baptismal,  which  is  wholly  unconnected  with  them. 
And  as  to  the  scriptural  tests  ;  they  are,  we  repeat,  prac- 
tical only,   including  conduct   and  principles— those  who 

because  they  are  thereby  as  holy  as  their  state  can  make  them  capable  of.' 
— '  For  infants,  it  is  not  easy  to  be  conceived,  what  inward  work  can,  in  an 
ordinary  manner,  pass  upon  them.'   (W^orks,  V.  2. p.  423,  424.) 
1  John  xi.  52:  see  ch.  2.  sect.  2.  of  this  essay. 


MORAL  REGENERATION.  107 

fear  the  Lord,  and  cultivate  peace,  and  love  their  enemies, 
and  are  benevolent,  piously  contented,  blameless  and  harm- 
less, those  who  practise  righteousness,  and  habitually  avoid 
sin,  and  overcome  the   world,   and   keep  themselves  from 
the  touch  of  the  evil   one,  those  who  have  laid  aside  their 
former  lusts,   malice,  guile,   hypocrisies,  envies,  and  evil 
speakings,  and  have  purified  their   souls  in    obeying  the 
truth,  those  who  exercise  love  to  God  and  men,  and  faith  in 
Jesus  as  the  Christ,  and  are  led  by  the  Spirit,  and  have  his 
witness,  the   humble   persuasion   that  they  are  sanctified, 
concurrent  with  the    witness  of  their  good  conscience — 
these,  if  scripture  is  to  decide,  are  children  of  God,  born 
of  God,  morally  regenerate.     This  reasoning,  however,  is 
not  intended  to  disconnect  piety  and  sacred  feelings,  and 
courses  of  feeling  :  far  from  us  be  such  an  error.     Sound 
christian  experience  is  of  prime  importance,  and  a  discri- 
minating perception   of  it  is  also  of  great  value.     Sound 
penitent  experience  is  based  on  the  general  rule,  that  our 
sorrow  for  sin  should   be   proportioned   to    the   amount  of 
sin  or  neglect  that  has  been  indulged  in  ;  subject  however 
to  an  almost  unlimited  variation,  produced   by  our  differ- 
ent degrees  of  sensibility,  by  the    tone   of  our  religious 
opinions,  by  the   influence  of  our  pious  company,  and  by 
other  incidental    causes.     But,   while  we  thus  appreciate 
godly  experience,  nay,  should  it  be   estimated  ever  so  ex- 
travagantly, there  is  no  evading  the  fact,  that  where  scrip- 
ture applies   the  phrases  born  of  God,  sons  of  God,  born 
again,  new  born,   and   the  like,  to  those  who  have  under- 
gone the  change  of  heart,  it  recognises  as  such  those  who 
are  practically  reclaimed   from  depravity,  whether  natural 
or  habitual,  without  a  single  allusion  to  pangs,  as  essential 
to  the  change.^ 

1  St.  Paul  says  to  the  Galatians, '  my  little  children,  of  whom  2  travail  in 
birth  again  :'  this  may  intimate  pangs  in  the  apostle  in  behalf  of  the  Gala- 
tians, but  it  certainly  does  not  refer  to  any  in  them  in  their  own  behalf;  all 


lOS  MORAL  REGENERATION. 

The  lest  of  moral  regeneration  being  a  holy  life,  a 
*  walking  in  all  the  commandments  and  ordinances  of  the 
Lord,'  there  need  be  no  predominant  anxiety  as  to  the 
particular  workings  of  the  mind  that  have  attended  this 
change.  If  the  fruit  be  good,  it  may  not  be  doubted  that 
God  has  made  the  tree  good.  If  there  be  in  any  person, 
true  repentance  and  obedience  towards  God,  a  deep  and 
ardent  faith  in  the  merits  of  Christ,  and  a  watchful  de- 
pendance  on  the  Holy  Spirit,  with  a  faithful  waiting  upon 
the  several  means  of  grace — in  such  a  person  the  Most 
High  is  effecting  the  great  transformation  which  is  prepar- 
ing him  for  heaven,  be  what  they  may  the  operations  on 
the  feelings  in  or  by  which  the  Spirit  has  begun  or  conti- 
nues it.  In  regard  to  these  feelings,  penitent  exercises  of 
the  mind,  the  fundamental  rule,  liable  as  we  remarked  to 
various  exceptions,  is,  that  they  be  reasonably  proportioned 
to  the  amount  of  sin  that  has  been  indulged  in,  including 
both  wickedness  and  neglect — the  estimate  to  be  made  in 
the  spirit  of  candour,  humility,  and  a  tender  conscience, 
not  in  the  spirit  of  self-excuse — conviction  should  be  pro- 
portioned to  transgression.*  And  this  rule  may  be  illus- 
trated under  three  heads.  1.  Many  of  the  pious  enter  on 
their  happy  course  in  the  earliest  periods  in  which  their 
minds  begin  to  form  ;  being  soon  taught,  and  taught  ef- 
fectually, the  fear  of  God  and  the  love  of  the  Saviour. 
They  thus  give  their  fallen  nature  little  indulgence;  some- 


that  can  be  inferred   from  this  language  is,  the  apostle's  anxiety  for  them, 
not  their  anxiety  for  themselves. 

1  We  can  discern  no  principle  on  which  it  can  be  alleged  that  the  feeling 
of  conviction  should  be  equal  in  all  persons,  or  rfisproportioned  to  the 
amount  of  wickedness  or  neglect,  that  will  not  lead  to  the  inference,  that 
those  who  have  transgressed  much  and  those  who  have  transgressed  little 
are  equal  in  transgression— and  to  the  further  inference,  that  there  is  no  dis- 
tinction, as  our  Lord  says  there  is,  between  being  forgiven  much  and  forgi- 
ven little.    (Luke  vii.  42,  43,  47.) 


MORAL  REGENERATION^.  109 

times,  as  little  as  is  possible  with  beings,  who,  with  their 
best  and  earliest  efforts,  are  yet  not  free  from  sin.  And 
from  such  persons  as  these,  it  would  be  folly  to  ask  a 
strongly  marked  or  very  painful  repentance.  They  are 
changed  from  the  carnal  to  the  spiritual  mind ;  but  the 
change  began  so  early,  and  has  proceeded  so  gradually  and 
so  calmly,  that  none  but  the  Searcher  of  hearts  could  dis- 
cern its  outset  or  its  stages.  These,  the  early  pious,  though 
undergoing  little  of  the  exercises  of  the  mind  called  ex- 
perience, are  usually  among  the  best  of  christians.* — 
2.  Others,  after  a  youth  of  folly  or  levity,  of  neglect,  or  of 
youthful  sins,  begin  their  more  considerate  years  with  a 
better  course;  resolving  then,  through  the  preventing 
grace  of  the  Spirit,  to  serve  God,  instead  of  being  devoted 
to  mammon  or  iniquity.  The  holy  change  of  these  per- 
sons  may  be    expected   to   be   more   perceptible,  yet  not 


1  '  We  have  encouragement  to  believe  there  are  a  considerable  number 
who  are,  as  it  were,  sanctified  from  the  womb,  and  in  whom  the  seeds  of 
divine  grace  are  sown,  before  they  grow  up  to  a  capacity  of  understanding 
the  public  preaching  of  the  word  :  a  remark,  which  Mr.  Baxter  carried  so 
far  as  to  say, '  ihat  he  beheves  if  the  duties  of  religious  education  were  con- 
scientiously discharged,  preaching  would  not  be  God's  ordinary  method  of 
converting  souls:  but  the  greater  part  would  be  wrought  upon  before  they 
were  capable  of  entering  into  the  design  of  a  sermon.'  And  indeed  it  seems 
to  me,  that  children  may  early  come  to  have  some  apprehensions  of  what 
is  most  important  in  religion.  They  may  have  a  great  reverence  for  God, 
and  a  love  for  him,  as  that  great  Father  who  made  them,  and  that  kind 
Friend  who  gives  them  every  thing  that  they  have;  and  though  it  is  not  so 
easy  for  them  to  understand  the  doctrines  peculiar  to  a  Redeemer,  yet  when 
they  hear  of  Christ  as  the  Son  of  God,  who  came  down  from  heaven  to 
teach  men  and  children  the  way  thither;  who  loved  them,  and  did  them 
good  every  day,  and  at  last  died  to  deliver  them  from  death  and  hell ;  their 
little  hearts  may  well  be  impressed  with  such  thoughts  as  these,  and  they 
may  find  a  growing  desire  to  be  instructed  in  what  Christ  is,  and  what  he 
taught  and  did,  and  to  do  what  shall  appear  to  be  his  will.  And  wherever 
this  is  the  prevailing  disposition,  it  seems  to  me  that  the  seeds  of  holiness 
are  sown  in  ihat  soul,  though  but  small  proficiency  may  be  made  in  know, 
ledge,  and  though  the  capacities  for  service  may  be  very  low.'  (Doddridge 
on  Regen.  Serm.  8.) 

K 


110  MORAL  REGENERATION. 

ordinarily  attended  with  very  strong  agitations — marked 
enough  to  be  duly  noticed,  distinctly  perceived  and  stu- 
died, but  probably  not  attended,  or  at  least  not  often  at- 
tended, with  deep  gloom,  or  uncontrollable  terrors  of  spi- 
rit. 3.  After  these  two  classes,  we  name  those  others 
among  the  converted — alas,  there  are  too  few  of  them — 
who,  having  gone  into  deep  vice,  or  dishonourable  courses, 
or,  having  persevered  long  and  obstinately  in  worldliness, 
neglect,  deadness  to  religion,  see  at  last  the  error  of  their 
way,  and  turn  to  God  before  they  have  sinned  past  reco- 
very. Here  are  the  cases,  in  which  strong  feeling  and 
agitation,  perhaps  amazement  and  terror,  though  of  va- 
rious degrees,  are  usually  to  be  expected  :  for  the  more 
firmly  men  have  riveted  themselves  to  sin,  the  greater  will 
be  the  struggle  of  their  emancipation  from  it. 

In  applying  the  rule  thus  illustrated,  it  must  be  remem- 
bered, that  the  three  classes  we  have  assumed  run  into 
each  other — some  persons  may  begin  the  pious  change  he- 
tioeen  early  childhood  and  early  manhood,^  and  some  be- 
tween early  manhood  and  the  age  when  worldliness  or 
wickedness  have  confirmed  and  entire  sway.  Of  course 
the  penitent  feelings  may  be  expected  to  vary,  propor- 
tionally, from  the  several  standards  we  have  attempted  to 
describe.  We  must  repeat,  also,  that  there  will  often  be 
other  undefinable  variations  from  them,  arising  from  dif- 
ference  of  temperament  especially,  difference   of  habits, 

1  'These  operations,  where  there  is  a  religious  education,  often  begin 
very  early  :  but  then,  in  some  degree,  the  impressions  wear  off  from  the 
weak  and  flexible  mind  ;  and  perhaps  there  are  various  instances  in  which 
they  alternately  revive  and  decay  again.  And  this  vicissitude  of  affection- 
ate applications  to  religion  under  moving  ordinances,  afflictions,  or  deliver- 
ances, and  of  backslidings  and  remissness  in  it,  may  ....  with  respect  to 
many  ....  continue  for  a  long  time.  At  length,  under  the  various  methods 
of  providence  and  grace,  the  soul  arrives  to  greater  steadiness,  and  a  more 
habitual  victory  over  the  remainders  of  indwelling  sin.'  (Doddridge  on  Re- 
generation, Serm.  8.) 


MORAL  REGENERATION.  Ill 

diiFerence  of  education,  difference  in  doctrinal  views,  and 
the  differing  influences  of  religious  friends  and  compan- 
ions. 

But,  besides  a  difference  in  the  feelings  which  penitents 
undergo,  there  is  a  great  difference  in  their  taking  notice 
of  them,  themselves  respectively,  and  also  in  their  dispo- 
sition to  speak  of  them  to  other  persons. 

Not  all  take  the  same  notice  of  their  feelings.  Some« 
who  have  studied  but  little  tiie  nature  of  christian  experience, 
will  seldom  examine  their  feelings,  and  seldom  reflect 
upon  them ;  and  thus,  what  may  actually  have  occurred 
within  them  will  have  been  so  imperfectly  noticed,  that 
they  cannot  give  a  clear  or  connected  account  of  it.^ — 
Others,  who  have  heard  these  things  much  dwelt  upon,  will 
describe  their  feelings  in  ample  detail,  and  sometimes  per- 
haps with  not  a  little  unconscious  exaggeration  :  and,  in 
this  spirit,  those  who  have  committed  none  of  the  grosser 
offences,  or  been  obstinate  in  neglect,  nay,  those  even  who 
have  been  in  the  calmer  walks  of  piety,  may  excite  their 
hearts,  and  then  magnify  the  agitations  so  produced,  till 
they  imagine  the  dark  self-convictions  of  the  greatest  pro- 
fligate. Now,  both  these  classes  of  christians  are,  we 
doubt  not,  sincere  ;  and,  their  faith  and  obedience  being 


X  '  I  will  add,  that  christians  of  a  very  amiable  and  honourable  character 
may  express  themselves  but  in  a  dark,  and  something  of  an  improper  man- 
ner, concerning  the  doctrine  of  regeneration,  and  may,  in  conscience,  scru- 
ple the  use  of  some  phrases  relating  to  it,  which  we  judge  to  be  exceeding 
suitable;  and  yet,  that  very  scruple  which  displeases  us  may  proceed  from  a 
reverence  for  God  and  truth,  and  from  such  a  tenderness  of  heart  as  is  the 
effect  of  his  regenerating  grace  ....  I  remember  good  Dr.  Owen,  whose  can- 
dour was,  in  many  respects,  very  remarkable,  carries  this  so  far  as  some- 
where to  say, '  that  some  may,  perliaps,  have  experienced  the  saving  influ- 
ences of  the  Holy  Spirit  on  their  hearts,  who  do  not  in  words  acknowledge 
the  necessity,  or  even  the  reality  of  those  influences.'  Judging  men's  hearts, 
and  judging  their  states,  is  a  work  for  which  we  are  so  ill  qualified,  that  we 
have  reason  to  be  exceeding  thankful  it  is  not  assigned  to  us.'  (Doddridge 
on  Regen.  Serm.  8.) 


112  MORAL    REGENERATION. 

sound,  they  both  rank  as  morally  regenerate.  But  they 
both  have  their  mistake  ;  the  former,  the  mistake  of  too 
much  coldness  ;  the  latter,  the  mistake  of  an  artificial  fer- 
vour. We  would  not  indeed  have  any  one  to  be  sparing 
of  his  penitent  feelings  :  no,  the  spirit  of  self-justification 
is  the  spirit  of  delusion  ;  and  none  but  deep  humility  is 
genuine  ;  none  but  that  always  tender  humility  before  God, 
which  bears  constantly  in  mind  the  searching  question, 
*  who  can  tell  how  oft  he  offendeth  V  we  only  mean  to  say, 
that  there  is  no  scriptural  authority  for  requiring  those  who 
have  indeed  sinned  comparatively  little,  to  undergo, 
through  an  over-anxious  stimulation,  the  appalling  terrors 
of  those  who  have  been  hardened  in  carelessness  or  im- 
mersed in  deep  guilt. 

Different  also  is  the  inclination  to  speak  to  others  con- 
cerning our  religious  feelings.  Some  are  naturally  of  a 
communicative  disposition  ;  others,  naturally  reserved — 
some  converse  freely  of  their  ordinary  feelings  and  ordi- 
nary affairs  ;  others  confine  them  very  much  within  their 
own  bosoms.  It  may  often  be  the  case,  therefore,  that  two 
persons  shall  have  undergone  the  same  religious  emotions, 
who  yet  do  not  appear  to  have  done  so :  the  silent  man,  in- 
deed, may  compare  his  own  with  those  of  the  communica- 
tive, but  of  his  nothing  will  be  known.  Here,  of  course, 
we  are  left  entirely  to  the  rule,  which  should  always  be  the 
ultimate  rule,  of  estimating  character  by  the  life.  If  the 
life  be  holy,  we  must  believe  the  heart  to  have  been  made 
holy  by  grace.  God  only  can  discover  whether  it  be  other- 
wise. To  men,  who  can  but  imperfectly  search  their  own 
hearts,  and  much  less  those  of  others,  the  life  is  the  only 
evidence  within  reach.* 

1  Bp.  TayJor  remarks — '  Religion  is  like  the  breath  of  heaven ;  if  it  goes 
abroad  into  the  open  air,  it  scatters  and  dissolves  like  caraphire  :  but  if  it 
[be  improved]  in  secret,  it  is  strong  and  mighty,  and  comes  forth  with  vigour 
and  great  effect  in  the  days  of  death  and  judgment.'    (Serm.  V.  3.  p.  296.) 


MORAL    REGENERATION.  113 

We  include  then,  among  the  morally  regenerate,  all 
christians  whose  principles  and  conduct  afford  the  due  evi- 
dence, whether  their  conception  and  description  of  the 
change  be  vivid  or  obscure — and  also,  whatever  has  been 
the  process  by  which  the  Spirit  has  effected  it — whether  by 
the  gentlest  and  most  unperceived  operations  of  grace, 
proving  successful  at  the  outset  of  life — or,  by  operations 
more  marked,  in  those  whose  early  years  have  been  lost  in 
sin,  or  worldliness,  or  neglect — or,  by  those  strong  conflicts 
which  overcome  the  hardened  oflender.  The  test  is  holy 
living.  In  all  the  cases,  there  is  the  change  from  depra- 
vity to  holiness,  from  the  dominion  of  sin  to  victory  over  it. 
In  all  the  cases,  the  duty  of  the  font  having  been  perform- 
ed, the  conditions  of  pardon  through  Christ,  according  to 
the  covenant  and  seal  of  baptism,  are  so  far  made  good  ; 
and  the  title  will  continue  to  be  availing  so  long  as  this 
holy  character,  and  the  progress  in  holy  character,  are 
maintained. 

To  the  same  effect,  Bp.  Hopkins,  of  Raphoe-^'  As  the  ground  that  is  fullest 
of  precious  mines,  hath  least  grass  growing  upon  it ;  so  is  it,  many  times, 
with  the  children  of  God  in  holy  duties:  where  the  heart  is  most  full  of 
grace,  and  where  there  are  many  precious  affections  in  it  stirring  towards 
God,  yet  there  are  the  least  flourishings  of  expressions  in  their  words.' 
(Works,  V.  2.  p.  516.)  We  quote  these  remarks,  not  to  insinuate  that  the 
disposition  to  converse  much  on  one's  religious  state  is  a  reason  for  suspect- 
ing him,  when  there  are  the  due  practical  tests ;  but  only  in  defence  of  a  va- 
luable class  of  the  brethren,  who  either  have  no  such  inclination,  or,  if  they 
have,  do  not  indulge  it. 


k2 


CHAPTER  V. 

THE  THEORY  OF  THE  TWO  REGENERATIONS  APPLIED  TO 
THE  STANDARDS  AND  OFFICES  OF  THE  PROTESTANT 
EPISCOPAL  CHURCH. 

SECTION  L 

THE  STANDARDS  EXAMINED. 

That  the  substance  of  this  theory,  a  regeneration  in  bap- 
tism, insufficient  for  salvation  without  tiie  change  of  the 
heart  and  affections,  was  held  by  the  English  Reformers 
who  framed  our  standards  and  offices,  there  can  be  no 
doubt.  Yet  it  is  questionable  whether  their  views  of  the 
quaestio  in  hac  re  celata  were  precise — may  we  not  say  so  ? 
— as  they  were  appealed  to  on  both  sides  in  the  controver- 
sy, some  twenty  or  thirty  years  ago,  in  England.  As  even 
the  Fathers  wrote  on  the  subject  in  a  manner  that  requires 
theological  analysis — be  the  theory  of  regeneration  what 
it  may- — we  do  the  Reformers  no  discredit,  in  supposing  that 
they  likewise  might  so  present  it  as  not  to  preclude  further 
inquiry.  As,  also,  various  explanations  are  now  given  of 
the  connexion  of  baptism  with  regeneration,  so  probably 
there  were  among  the  Reformers  :  and  hence  it  may  not 
always  be  clear,  that  any  particular  explanation  of  these 
parts  of  our  Prayer-book,  with  reference  to  their  opinions, 
excludes  all  others.     With  this  qualifying  remark — and  we 


STANDARDS  AND  OmCES  OF  THE  CHURCH.  115 

see  not  how  any  expositor  of  that  volume  can  reject  it — we 
shall  endeavour  to  show,  that  our  key  fits  the  standards  and 
offices  of  the  Episcopal  church  readily  and  without  vio- 
lence. We  first  look  to  the  Standards :  the  reader  will 
please  take  up  his  Prayer-book,  and  examine  each  passage 
as  we  proceed. 

We  turn  to  the  Articles,  and  begin  with  the  xxviith,  on 
Baptism.  '  Baptism  is  not  only  a  sign  [signuni]  of  profes- 
sion, and  mark  [nota]  of  difference,  whereby  christian  men 
are  discerned  from  others  that  be  not  christened  :  but  it  is 
also  a  sign  [sigmiin]  of  Regeneration  or  new  birth.'  This 
passage  relates  to  what  is  proved  or  betokened  by  bap- 
tism :  and  it  declares  this  rite  to  be  evidence  of  three 
things — it  is  a  '  sign'  of  the  profession  of  Christianity — it 
is  a  '  mark'  distinguishing  members  of  the  visible  church 
from  others — and  it  is  a  '  sign'  of  regeneration  :  of  course, 
there  is  the  same  proof,  in  that  sacrament,  that  the  baptiz- 
ed are  regenerate,  as  that  they  are  under  their  '  profession,' 
or  receive  the  '  mark  of  difference'  from  the  unbaptized ; 
in  other  words,  their  baptism  is  the  visible  and  full  proof 
of  their  baptismal  regeneration.  We  may  argue  the  same 
point  another  way.  The  ^vord  '  sign,'  here  applied  to  bap- 
tism as  a  *  profession,'  means  obviously  that  it  is  absolute 
evidence  of  that  profession,  not  a  mere  emblem  of  it,  if 
there  be  such  a  thing:  the  same,  of  course,  must  that 
word,  'sign,'  be  presumed  to  mean,  when  applied,  in  the 
same  sentence,  to  baptism  as  indicating  'regeneration  ;'  it 
does  not  signify  that  the  rite  is  a  mere  emblem  of  new 
birth,  but  the  proof  of  its  existence,  just  as  it  is  the  proof 
of  the  baptismal  '  profession  ;'  and  it  hence  follows,  that 
baptism  is  declared,  in  the  Article,  to  be  absolute  evidence 
of  a  change  which  has  the  name  '  regeneration  or  new 
birth :'  if  any  deny  this,  on  them  lies  the  burden  of  proof. 
We  proceed  with  this  line  of  argument.  Baptism  is  ab- 
solute evidence  of  a  change  called  regeneration  ;  but  it  is 


IIG  STANDARDS  AND  OFFICES  OF   THE  CHURCH. 

not  absolute  evidence  of  the  gift  of  grace  to  produce  the 
holy  change  of  character  ;^  the  baptismal  change  there- 
fore must  be  something  different.  And  this  brings  us  to 
the  baptismal  regeneration  we  have  described,  the  mere 
'  engrafting  into  the  church,'  and  endowment  with  its  pri- 
vileges, as  the  Article  immediately  adds — '  whereby,  as  by 
an  instrument,  they  that  receive  baptism  rightly  are  graft- 
ed into  the  church.' 

But  it  further  adds  a  recognition  of  the  higher  regene- 
ration we  have  mentioned,  the  moral  new  birth,  under  two 
of  the  synonymous  expressions.  The  Article  declares, 
that  by  this  sign,  baptism,  '  the  promises  of  the  forgiveness 
of  sin,  and  of  our  adoption  to  be  the  sons  of  God  by  the 
IIolv  Ghost,  are  visibly  signed  and  sealed.'  Now,  as  we 
before  intimated,-  that  regeneration,  of  the  actual  effect- 
ing of  which  baptism  is  complete  and  absolute  evidence, 
cannot  be  the  same  as  the  regeneration  promised,  in  that 
rite,  under  the  equivalent  language  '  adoption  to  be  the 
sons  of  God  by  the  Holy  Ghost.'  The  interpretation  here, 
of  the  thing  '  promised,'  must  be  the  same  as  in  the  passage 
we  referred  to  relating  to  the  Corinthians — of  whom, 
though  baptismally  regenerate,  St.  Paul  declared  that  they 
had  the  '  promise'  that  God  would  be  a  '  Father'  to  them, 
and  that  they  should  become  his  '  sons  and  daughters:'^ 
they  had  the  '  promise,'  in  other  words,  of  moral  regenera- 
tion, or  further  moral  regeneration,  the  baptismal  being 
theirs  already.  We  regard,  therefore,  the  '  adoption  to 
be  the  sons  of  God  by  the  Holy  Ghost,'  which  the 
Article  declares  to  be 'promised' in  baptism,  as  the  pro- 
gressive moral  change  we  have  illustrated.  The  influence 
of  the  Spirit  to  produce  the  moral  new  birth,  and  to  re- 
generate more   and  more   those  whose  moral  regeneration 


1  See  Chap.  IV.  Sect.  4.  of  this  Essay.        2  See  Chap.  III.  Sect.  3.  of  this 
Essay.        3  2  Cor.  vii.  1.    vi.  18 :  see  Chap.  III.  SecU  1.  of  this  Essay. 


STANDARDS  AND  OFFICES  OF  THE  CHURCH.  117 

has  begun,  is  '  promised,'  not  peculiarly  conferred,  in  that 
sacrament. 

Should  it  be  alleged,  that  this  *  promised' regeneration 
means  our  resurrection  and  glorification  in  both  soul  and 
body — we  reply  that  these  are  not,  in  any  clear  scripture, 
ascribed  to  the  Holy  Ghost  especially  ;  and  therefore  the 
Article,  in  speaking  of  our  becoming '  sons  of  God  by  the 
Holy  Ghost,'  does  not  probably  refer  to  them,  but  rather  to 
our  new  heart  and  new  spirit,  which  are  produced  by  his 
peculiar  influences.  Should  it  be  alleged,  on  the  other 
hand,  that  this  '  adoption  to  be  the  sons  of  God'  means  the 
baptismal  '  regeneration'  before  mentioned  in  the  Article 
— we  further  reply,  that  the  mode  of  expression  should 
then  have  been,  '  the  promises  .  - .  .  are  visibly  fulfilled^'' 
instead  of  '  signed  and  sealed.'  To  sign  and  seal  a  '  pro- 
mise' implies  that  it  has  yet  to  be  made  good.  A  promise 
fulfilled  is  no  longer  a  promise  ;  and  its  signature  and  seal 
then  become  empty,  their  function  being  discharged.  The 
clause  therefore  cannot  allude  to  baptismal  regeneration, 
conferred  absolutely  at  the  font:  it  implies  that  there  is 
another  '  adoption,'  which  is  there  only  'promised'  or  cove- 
nanted for;  and  this  can  be  none  other  than  the  moral 
adoption  or  regeneration,  the  change  of  character. 

Our  doctrine,  then,  appears  to  be  more  than  a  key  to  this 
Article  ;  we  think  it  is  here  recognised  as  the  very  doc- 
trine of  the  church.  Nor  do  we  see  how  this  claim  can 
be  refuted.  Two  regenerations  are  plainly  set  forth;  of 
one  of  which  baptism  is  the  '  sign'  or  evidence  ;  while  of  the 
other  it  is  only  the  '  promise'  or  conditional  title.  And 
if  any  one  of  our  Standards  is  to  be  regarded  as  of  pre- 
eminent authority  in  this  matter,  it  must  be  this  Article, 
treating  expressly  of  'Baptism.' 

The  xxvth  Article,  in  declaring  that  the  sacraments  have 
a  '  wholesome  effect  in  such  only  as  worthily  [digne]  re- 
ceive them,'  means,  as  referring  to  baptism,  not  that  the 


118  STANDARDS  AND  OFFICES  OF  THE  CHURCH. 

sacramental  regeneration  of  which  that  rite  is  the  '  sign' 
or  absolute  evidence,  may  not  take  place  at  the  font,  but 
that  the  '  promised'  and  other  contingent  benefits  of  the 
ordinance  are  withheld  from  the  unworthy.  They  must  no 
longer  resist  the  Holy  Spirit,  they  must  yield  to  his  ge- 
neral influences  moving  within  their  souls,  before  they 
will  ripen  into  his  morally  regenerating  influences,  and 
bring  them  to  repentance  and  faith — before  they  will  ob- 
tain or  secure  any  of  the  greater  blessings  through  Christ 
to  which  baptism  is  their  covenant  title. 

The  ixth  Article  declares  that  original  sin,  or  the  '  in- 
fection of  nature  doth  remain,  yea,  [etia??!,]  in  them  that 
are  regenerated;^  which  assertion  is  true  of  both  the  bap- 
tismally  and  the  morally  regenerate,  but  is  most  naturally 
interpreted  of  the  latter.  In  a  subsequent  passage,  it  is 
declared,  '  there  is  no  condemnation  for  them  that  believe 
and  are  baptized,'  that  is,  for  the  morally  regenerate  who 
are  baptized — this  rite  being  our  covenant  title  to  the  par- 
don implied  in  the  phrase  '  no  condemnation  :'  the  Latin 
copy  gives  renaiis  for  '  baptized,'  but  the  translation  is  ob- 
viously correct;  and  the  English  is  of  equal  authority. 

The  xvth  Article  says — '  all  we  the  rest  (although  [etiam] 
baptized  and  born  again  in  Christ)  yet  offend  in  many 
things.'  This  assertion  is  true  of  those  who  are  only  bap- 
tismally  regenerate  ;  but  it  most  naturally  applies  to  those 
who  are  regenerate  in  both  senses — even  these  '  offend  in 
many  things.' 

The  xvith  Article,  '  of  sin  after  baptism,'  contains  two 
principal  propositions.  1.  '  Not  every  deadly  sin  willingly 
committed  after  baptism,  is  sin  against  the  Holy  Ghost  and 
unpardonable.'  2.  '  After  we  have  received  the  Holy 
Ghost,  we  may  depart  from  grace  given,  and  fall  into  sin  ; 
and  by  the  grace  of  God  (we  may)  arise  again,  and  amend 
our  lives.'  The  first  proposition  means,  in  effect,  that  the 
baptized  do  not  renounce   their   baptism,  its  regeneration 


STANDARDS  AND  OFFICES  OF  THE  CHURCH.  119 

by  the  Spirit,  its  covenant  title  to  pardon,  by  every  wilful 
deadly  sin.  The  second  proposition  may  also  have  this 
meaning;  but  we  prefer  extending  the  signification  of  the 
phrases,  *  received  the  Holy  Ghost,' and  'grace  given,'  so 
as  to  include  tlie  moral  regeneration  of  the  baptized  :  the 
baptized,  who  also  'receive  the  Holy  Ghost'  in  this  sense, 
and  thus  have  '  grace  given'  them,  though  they  fall  into 
sin,  may  yet  arise  and  amend  their  lives,  by  the  further 
'  grace  of  God' restoring  their  moral  regeneration.  And 
those  are  to  be  condemned,  adds  the  Article,  who  say  that 
the  evil  deeds  of  such  persons  are  not  sins  ;  and  those  also 
who  deny  them  forgiveness  when  they  repent. 

The  xviith  Article  says,  of  those  who  are  predestinated 
to  life,  that  they  are  called,  and  obey  the  call,  and  are  jus- 
tified freely,  and  are  '  made  sons  of  God  by  adoption,^  and 
are  '  made  like  [efficiunfur  conformes]  the  image  of  his 
only  begotten  Son  Jesus  Christ,'  <k,c.  The  expression 
'  made  sons  of  God  by  adoption'  may  have  either  interpre- 
tation— made  sons  of  God  by  adoption,  in  baptism — or 
made  sons  of  God  by  adoption,  in  the  sense  of  moral  re- 
generation. If  either  of  the  phrases  '  called'  or  'justified 
freely'  means  baptized,  or  includes  baptism,  the  sonship 
and  adoption  cannot  be  the  baptismal  change.  If  not,  the 
sonship  and  adoption  must  refer  to  baptism — for  it  can 
scarcely  be  that  the  Article  omits  all  notice  of  that  sacra- 
ment— and  then  the  moral  change  of  the  elect  is  asserted 
in  the  clause, '  they  be  made  like  the  image  of  his  only  be- 
gotten Sun  Jesus  Christ.' 

We  next  proceed  to  the  Catechism.  Each  catechumen 
is  taught  that  in  baptism  he  was  made  '  a  child  of  God,  and 
an  inheritor  of  the  kingdom  of  heaven,'  and  was  '  called  to 
a  state  of  salvation  :'  this  refers  of  course  to  only  baptismal 
regeneration,  the  ecclesiastical  change  of  '  state.' — A  sa- 
crament is  said,  in  another  part  of  the  Catechism,  to  be 


120  STANDARDS  AND  OFFICES  OF   THE  CHURCH. 

*an  outward  and  visible  sign  of  an  inward  and  spiritual 
grace  given  unto  us.'  This  language  has  two  construc- 
tions— 'given'  absolutely,  and  'given'  conditionally.  In 
the  Lord's  supper,  the  inward  and  spiritual  grace,  the  re- 
ception of  the  body  and  blood  of  Christ,  is  'given'  only 
conditionally,  only  to  the  '  faithful.'  Of  the  inward  and 
spiritual  grace  of  baptism,  however,  no  such  limitation  is 
mentioned;  and  we  therefore  regard  the  'death  unto  sin' 
and  the  '  new  birth  unto  righteousness,'  of  which  that  sa- 
crament is  '  a  means  and  pledge,'  as  having  the  lower  in- 
terpretation, and  signifying  only  becoming  baptismally  re- 
generate. That  such  is  the  meaning  of  the  words,  will  ap- 
pear on  referring  to  the  thanksgiving  after  the  baptism  of 
infants,  which  recognizes  even  infants  as  'dead  unto  sin, 
and  living  unto  righteousness  :'  this,  in  a  moral  sense,  they 
cannot  be ;  their  death  unto  sin  and  new  birth  unto  righ- 
teousness is  only  a  translation  from  the  world,  which  is  the 
kingdom  of  *  sin,'  to  the  kingdom  of  God,  the  church, 
which  is  the  kingdom  of  '  righteousness.'  And  what  those 
words  mean  in  the  case  of  infants,  they  must  mean  in  all 
cases,  since  nothing  is  said  of  more  than  one  kind  of 
grace  as  'given' in  baptism. — We  are  further  to  notice, 
that  the  Catechism  declares  what  is  given  to  us  in  this  sa- 
crament to  be  '  an  inward  and  spiritual  grace* — it  is  not  a 
merely  external  donation  or  distinction.  To  this  declara- 
tion our  theory  fully  conforms.  Baptism  confers  a  '  grace,' 
in  conferring  a  title  to  all  the  blessings  of  the  christian 
covenant — it  confers  an  '  inward'  grace,  in  conferring  it 
on  the  souls  of  men;  for  the  soul,  the  entire  person,  is  ec- 
clesiastically regenerated  at  the  font — and  it  confers  a  '  spi- 
ritual' grace,  because  it  is  the  Holy  Spirit  who,  with  hu- 
man ministers  as  his  agents,  '  baptizes  us  into  the  one 
body,'  the  church,  and  so  bestows  the  '  grace,'  through 
which   we  are   baptismally  '  born   of  the  Spirit,'  and    by 


STANDARDS  AND  OFFICES  OP  THE  CHURCH.  121 

which  '  God  [through  his  Spirit]  sets  the  members  every 
one  of  them  in  that  body.'^ 

The  Homilies  are  among  our  Standards,  as  *  containing 
godly  and  wholesome  doctrine' — a  mode  of  expression 
which  leaves  the  degree  of  their  authority  undetermined^ 
but  which  precludes  the  rejection  of  their  leading  or  more 
conspicuous  doctrinal  contents.  In  none  of  them,  so  far 
as  we  recollect,  is  there  any  mention  of  the  regeneration 
of  baptism,  except  in  the  Homily  for  the  Nativity,  where 
baptism  is  called, '  the  fountain  of  the  new  birth  ;'  and  ex- 
cept also  where  is  quoted  the  passage,  '  unless  a  man  be 
born  anew,  of  water  and  the  Spirit,'  in  the  Homily  for 
Whitsunday  :  that  point  they  seem  to  have  left  to  the  Ar- 
ticles, Catechism,  and  Offices  ;  for  as  all  the  people  were 
then  baptized  in  infancy,  so  that  the  Form  of  Adult  Bap- 
tism was  not  set  forth  till  long  afterwards,  there  was  little 
occasion,  perhaps,  for  discourses  on  the  subject.  In  the 
Homily  for  Whitsunday,  with  the  slight  exception  men- 
tioned, regeneration  is  every  where  regarded  as  a  moral 
change.  The  only  question,  we  suppose,  is  this — does  the 
Homily  presume  the  regeneration  it  speaks  of  to  have  been 
effected  in  baptism  ]  We  judge  not :  for,  in  the  conclu- 
sion of  the  first  Part,  the  baptized  hearers  are  invited  to 
join  in  a  prayer  thus  expressed — '  humbly  beseeching  him 
so  to  work  in  our  hearts  by  the  power  of  this  Holy  Spirit, 
that  we  being  regenerate  and  newly  born  again  in  all  good- 
ness, righteousness,  sobriety,  and  truth,  may  in  the  end  be 
made  partakers  of  everlasting  life,'  &c.  The  prayer  is, 
that  the  Spirit  may  so  work  in  the  heart  as  to  effect  (or  re- 
new) the  regeneration  to  holy  character :  this  is  the  kind 
of  grace  here  prayed  for.  And  that  this  sort  of  grace  was 
not  already  given  in  baptism,  seems  evident  from  the  bap- 

1  See  Chap.  iii.  Sect.  1. — and  iho  Note  at  the  conclusion  of  Chap.  iii. 
Sect  4 — of  this  Essay. 


122  STANDARDS  AND  OFFICES  OF  THE  CHURCH. 

tized  being  desired  to  pray  for  it :  or,  if  the  contrary  be 
held,  it  must  also  be  held,  to  agree  at  all  with  the  Homily, 
that  a  moral  regeneration  is  given  in  baptism,  and  that 
another  moral  regeneration  may  afterv/ards  be  given  ;  yes, 
another  and  another,  every  time  the  Homily  is  read.  We 
know  of  no  divine  who  maintains  such  a  theory^ — neither 
is  it  a  theology  worth  maintaining,  so  far  as  we  can  per- 
ceive— neither  do  we  regard  it  as  consonant  with  scrip- 
ture. We  conclude  therefore,  that  though  the  Homilies 
say  little  of  baptismal  regeneration,  they  assert  a  moral 
new  birth  which  is  not  effected  in  that  sacrament. 


CHAPTER  v.— SECTION  2. 


THE   OFFICES    EXAMINED. 


In  the  Offices  of  Baptism,  the  repetition  of  our  Lord's 
declaration  to  Nicodemus  means  of  course  what  that  de- 
claration itself  did — '  none  can  enter  the  kingdom  of  God, 
except  he  be  regenerate  and  born  anew  of  water  and  of 
the  Holy  Ghost ;'  none  can  enter  the  heavenly  church,  ex- 
cept he  be  both  baptismally  and  morally  regenerate.  The 
next  passage,  however,  '  baptized  with  water  and  the  Holy 
Ghost,'  refers  to  baptismal  regeneration  only,  since  there 
is  but  *one  baptism,'  and  that  'by  the  Spirit.'     The  pas- 

1  Those  who  consider  baptismal  regeneration  as  the  implanting  of  a  seed 
of  moral  grace,  affirm  that  there  is  no  other  regeneration,  none  before,  and 
none  after  baptism.  Those  again,  who  allow  only  one  regeneration,  and 
view  it  as  a  mere  privilege,  not  an  influence,  once  only  to  be  conferred,  and 
made  complete  in  infants  at  the  font,  will  recollect  that  all  the  congregation 
were,  at  that  period,  baptized  in  infancy,  and  were  regenerate;  and,  on  their 
theory,  they  were  never  again  to  be  regenerated  in  this  life :  yet  the  Ho- 
mily invites  them  to  pray  for  a  regeneration,  and  that  of  the  moral  kind — 
every  Whitsunday. 


STANDARDS  AND  OFFICES  OF  THE  CHURCH.  123 

sage  in  the  second  prayer,  *  receive  remission  of  sins  by 
spiritual  regeneration,'  is  also  to  be  understood  of  the  bap- 
tismal change  only;  the  *  remission  of  sins'  being  else- 
where called  '  the  mystical  [or  sacramental]  washing  away 
of  sin.*  In  the  third  prayer,  *  give  thy  Holy  Spirit  .... 
that  he  may  be  born  again,  and  be  made  an  heir  of  everlast- 
ing salvation,'  alludes  only  to  baptismal  regeneration  :  and 
so  does  '  bestow  upon  them  the  Holy  Ghost,'  in  a  para- 
graph just  before  this  prayer,  in  the  office  for  adults.  With 
these  petitions  for  the  sacramental  blessing,  are  combined 
others,  for  '  coming  to  the  land  of  everlasting  life,'  for  the 
'  everlasting  benediction  of  the  heavenly  washing,'  for 
'  coming  to  the  eternal  kingdom.'  The  petition,  that  *  the 
old  Adam  may  be  so  buried  that  the  new  man  may  be  rais- 
ed up,'  refers  to  moral  regeneration  ;  but  it  is  not  implied 
that  it  takes  place  in  baptism,  any  more  than  that '  all  sin- 
ful affections  die,  and  all  things  belonging  to  the  Spirit 
live  and  grow,'  in  the  performance  of  that  rite:  besides, 
that  petition  is  repeated  after  its  performance,  in  the 
words, '  may  crucify  the  old  man  ;'  and  the  duty  is  declar- 
ed, near  the  close  of  the  service, '  we,  who  are  baptized, 
should  die  from  sin,  and  rise  again  unto  righteousness  :'  it 
is  clear,  therefore,  that  the  regeneration  expressed  in  these 
equivalent  terms  is  not  supposed  to  take  place  at  the  font 
— it  is  the  moral  kind.  In  other  passages,  however,  each 
individual  of  the  baptized  is  declared  absolutely  to  be  're- 
generate,' to  be  '  regenerated  with  the  Holy  Spirit,'  and 
'  received  for  God's  own  child  by  adoption' — or,  to  be 
'  born  again,'  and  '  made  the  child  of  God  and  of  the  light' 
— all  which  phrases  must  allude,  of  course,  to  baptismal 
regeneration  only. 

While  on  the  offices  of  Baptism,  it  may  be  proper  to 
state,  that  we  deem  them  clear  on  the  point — that  a  re- 
generation is  always  effected  in  that  rite — whether  the 
moral  change  be  called  by  that  name,  or  not.     Each  indi- 


124         STANDARDS  AND  OFFICES  OF  THE  CHURCH. 

vidual,  whether  infant  or  adult,  is  declared  to  be  *  regene- 
rate.* This,  as  we  have  already  intiniated,  is  very  differ- 
ent from  the  assertion  that  the  church  generally,  as  a  body, 
is  regenerate,  sanctified,  holy.  A  general  assertion  admits 
of  exceptions ;  a  particular  one  does  not.  We  may  say, 
the  people  of  the  United  States  are  free,  intelligent,  and 
well  educated  ;  but  we  cannot  declare  this  of  each  indivi- 
dual of  the  people — for  there  are  millions  of  slaves,  and 
many  in  prisons — besides  that  numbers  of  them  are  stu- 
pid, and  can  neither  read  nor  write.  What  the  church, 
therefore,  declares  of  her  individual  members,  she  must 
mean  fully  and  explicitly,  without  any  reservation  or  hy- 
pothesis— every  baptized  person  is  baptismally  regenerate, 
and  is  declared  to  be  so  the  moment  he  is  baptized. 

One  of  the  exhortations  at  the  time  of  administering  the 
Holy  Communion  has  the  w^ords,  '  that  he  might  make  us 
the  children  of  God,  and  exalt  us  to  everlasting  life.* 
Either  the  baptismal  covenant  sense,  or  the  moral  sense, 
may  be  given  to  the  phrase  'children  of  God;'  or,  indeed, 
both  senses.  Perhaps,  however,  its  connexion  with  the 
rest  of  the  passage,  and  the  fully  declared  requisites  for 
partaking  worthily  of  the  eucharist,  give  the  preference  to 
the  construction  which  makes  it  signify  morally  regene- 
rate. 

In  the  Office  for  the  Sick,  the  exhortation  quotes  the  pas- 
sage from  the  epistle  to  the  Hebrews,  '  whom  the  Lord 
loveth  he  chasteneth,  and  scourgeth  every  son  whom  he  re- 
ceiveth  :  if  ye  endure  chastening,  God  dealeth  with  you 
as  with  sons.'  The  'sons'  who  are  'received'  by  God,  as 
distinguished  from  sons  not  received  by  him,  are  the  mo- 
rally regenerate.  And  the  sick  person  is  encouraged  to 
endure  and  improve  his  affliction,  with  the  hope  that  such 
is  his  character,  sustained  by  the  further  hope,  that  God  is 
'chastening  him  for  his  profit,  that  he  may  be  a  partaker 
(more  fully)  of  His  holiness.' 


STANDARDS  AND  OFFICES  OF  THE  CHURCH.  125 

In  the  Confirmation  service,  there  is  an  allusion  to  re. 
generation ;  and,  as  confirmation  is  the  repetition  of  the 
baptismal  vow,  and  the  maturing  of  the  baptismal  standing-, 
we  refer  il  to  baptismal  regeneration  only — '  hast  vouch- 
safed to  regenerate  these  thy  servants  by  water  and  the 
Holy  Ghost,  and  hast  given  unto  them  forgiveness  of  all 
their  sins.'  The  language  means,  wiquestionably,  what  is 
meant  in  the  similar  expressions  that  occur  in  the  office 
for  baptizing  persons  of  riper  years — the  sacramental  new 
birth,  the  sacramental  forgiveness  of  sins. 

In  one  other  place  allusion  is  made  to  regeneration,  un- 
der  that  name — in  the  Collect  for  Christmas-day — and 
there  also,  we  think,  the  baptismal  sense  must  be  given 
the  words  '  being  regenerate  and  made  thy  children  by 
adoption  and  grace.'  Moral  regeneration  is  prayed  for  in 
the  next  clause,  *may  daily  be  renewed  by  thy  Holy 
Spirit.' 

In  the  Collect  for  the  Circumcision,  moral  regeneration 
is  prayed  for  in  the  words,  '  grant  us  the  true  circumcision 
of  the  Spirit.'  In  that  for  Ash-Wednesday,  the  same  is 
meant  in  the  petition,  create  and  7nake  in  us  new  and  con- 
trite hearts.'  And  in  that  for  Easter-Even,  the  prayer  that 
*  by  continual  mortifying  ouv  corrupt  affections,  we  may  be 
buried  with  Christ,'  is  to  similar  effect.  All  these  expres- 
sions signify  moral  regeneration — as  do  likewise  these 
others — '  give  us  an  heart  to  love  and  fear  thee' — '  put  upon 
us  the  armour  of  light' — '  turn  thou  us,  O  good  Lord,  and 
so  shall  we  be  turned' — '  g^oft  in  our  hearts  the  love  of  thy 
name.'  And  all  these  prayers,  besides  the  others  in  which 
we  ask  for  grace  in  more  general  terms,  recognise  both  the 
frequent  repetition  of  our  moral  new  birth,  and  its  conti. 
nual  increase. 

The  Collect  for  the  sixth  Sunday  after  the  Epiphany  has 
an  expression,  to  which  may  be  assigned  either  or  all  of 
the  three   meanings — regenerate  in   baptism,  morally  re» 

l2 


126  STANDARDS  AND  OFFICES  OF  THE  CHURCH. 

generate,  regenerate  in  heavenly  glory — '  whose  blessed 
Son  was  manifested  that  he  might ....  make  us  the  sons 
of  God,  and  heirs  of  eternal  life.'  The  words  may  sig- 
nify— the  sons  of  God  by  the  sacramental  new  birth,  and 
heirs  of  eternal  life  by  the  consequent  sacramental  title — 
the  sons  of  God  by  the  change  to  a  sanctified  heart,  and 
heirs  having  this  '  earnest'  of  our  eternal  inheritance — the 
sons  of  God  being  the  children  of  the  resurrection,  and 
heirs  taking  possession  of  eternal  life.  The  Son  of  God 
was  manifested  for  all  these  purposes,  and  either  may  be 
the  sense  of  this  beautiful  Collect.  Nor  do  we  perceive 
any  objection  to  keeping  the  whole  three  interpretations 
in  mind  when  offering  it  up  :  rightly  understood,  the  lan- 
guage is  thus  rich  and  comprehensive,  and  will  fully  sus- 
tain this  intermingled  devotional  effusion  of  pious  thoughts. 
It  resembles,  in  this  respect,  the  petition,  '  thy  kingdom 
come,'  in  the  Lord's  prayer — thy  kingdom,  the  visible 
church  ;  may  it  extend  and  be  completed — thy  kingdom 
in  our  hearts  ;  may  they  be  more  and  more  surrendered  to 
thy  gracious  dominion — thy  kingdom  in  eternity;  hasten 
its  coming,  O  Lord  God  ! 


CONCLUSION. 

Our  main  discussion  having  expanded  itself  into  some 
collateral  investigations,  it  may  be  proper,  in  concluding, 
to  bring  again  the  subjects  of  the  former  into  clear  notice. 
We  remind  the  reader,  therefore,  that  we  have  endeavoured 
to  prove — that  Scripture  recognises  the  two  regenerations, 
to  the  change  of  state,  and  to  the  change  of  character — that 
the  former  is  the  mere  separation  to  the  visible  church  es- 
tate, and  its  privileges,  especially  the  great  privilege  of  the 
covenant  title  to  pardon,  grace,  and  glory,  and  is,  under 
the  gospel,  effected  in  baptism,  and  by  the  Holy  Spirit, 
being  independent  however  of  all  his  converting  influ- 
ences— and  that  the  latter  change,  includes  the  whole  sanc- 
tifying process,  by  which  the  heart  is  reclaimed  from  its 
natural  love  of  depravity,  and  restored  from  its  natural 
subjection  to  it,  the  principles  and  conduct  made  holy,  and 
the  baptismal  title  made  good  to  pardon  and  acceptance 
with  God.  Both  the  regenerations,  and  all  their  benefits, 
are  vouchsafed  to  us  through  the  merits  only  of  the  Re- 
deemer. 

As  a  defence  of  the  Protestant  Episcopal  Church,  in 
applying  the  word  regeneration  to  baptism,  this  essay  need 
scarcely  perhaps  be  offered.  There  are  several  theories 
sufficient  for  that  purpose;  most,  if  not  all  christian  deno- 
minations speak  of  the  sacrament  of  the  font  in  similar 
terms ;  and  no  well  informed  divine  raises  the  objection, 
unless  when  he  degrades  himself  to  the  work  of  a  caviller. 
To  those,  however,  who  from  want  of  information  speak 
evil  of  us  in  this  matter,  these  pages  are  respectfully  sub- 
mitted. 


128  CONCLUSION. 

As  furthering  a  theological  analysis  of  matters  worthy 
of  solution — as  an  exposition  of  scriptural  truth,  clearer, 
in  our  apprehension,  than  those  commonly  held  on  the 
subject  of  regeneration,  our  remarks  will  not,  we  hope,  be 
without  value. 

As  setting  forth,  on  secure  grounds,  not  liable  to  either 
misapprehension  or  the  imputation  of  extravagance,  the 
high  character  of  baptism,  as  our  introduction,  by  the 
Holy  Spirit,  into  the  covenant  of  God's  mercy  through 
Christ,  with  the  exalted  appellation  and  privileges  of  sons 
of  God,  our  argument  and  illustrations  may  prove  seasona- 
ble ;  for  the  tendency  of  the  present  age  is  to  depreciate 
the  ordinances. 

As  furnishing,  from  scripture,  a  class  of  very  strong  to- 
pics for  the  conversion  of  the  sinner,  and  the  restoration 
of  the  erring  disciple — without  detracting  from  the  regene- 
rating and  spiritual  grace  of  baptism — we  take  the  liberty 
of  recommending  our  views  of  the  moral  new  birth.  They 
offer  '  reproof,  rebuke,  and  exhortation,'  to  such  persons 
from  the  many  scriptures  which  require  them  to  be  morally 
'  born  of  God  ;'  which  assure  them,  that  without  holy  graces 
and  virtues  they  are  not  morally  the  '  children  of  God,' 
but,  though  baptismally  regenerate,  the  '  children  of  the 
devil;'  and  which  announce  to  them  the  consolations  of 
'  the  Spirit  of  [the  moral]  adoption,'  when  he  '  beareth  wit- 
ness with  the  spirit'  of  those  in  whom  he  dwells.  What 
pleas  more  urgent  and  more  insinuative  can  be  addressed 
to  men ! 

As  affording  the  encouragements  to  persevere,  and  the 
holy  comforts,  which  flow  from  the  humble  persuasion  of 
being  morally  the  sons  of  God — of  being  embraced  in  his 
deepest  paternal  affection — of  being  sustained  by  his  pa- 
ternal hand — our  doctrine  will,  we  believe,  be  further  be- 
neficial. Such  considerations  have  a  powerful  sway  in 
the  pious  bosom. 


CONCLUSION,  129 

As  exposing  the  very  mistaken  opinion,  that  the  moral 
new  birth  is  to  be  tested  by  strong  feelings,  we  hope  that 
our  paragraphs  on  that  subject  will  prove  advantageous. 

And,  should  our  instruction  correct  the  opposite  mistake 
— we  hope  there  are  few  that  hold  it — that  there  is  no  mo- 
ral regeneration,  no  absolute  change  of  nature  from  de- 
pravity to  holiness,  producing  a  new  nature  in  us — that 
there  is  no  such  a  renewal,  gradual  or  speedy,  according  to 
the  several  cases,  early  or  deferred,  gentle  or  severe,  from 
the  mere  buds  of  sinfulness,  or  from  its  fruits,  expanding, 
ripening,  ripe,  or  ripest — that  there  is  no  change  of  this 
sort,  required  in  each  and  every  human  being,  past  child- 
hood, and  of  sane  mind — should  so  dark  an  error  be  coun- 
teracted by  this  little  work,  the  author  will  thank  the 
Father  of  mercies,  that  his  labours  have  had  so  great  a 
blessing. 


APPENDIX. 


REGENERATION  SYNONYMOUS  WITH  RENOVATION  OR  NEW 
CREATION. 

The  distinction  between  Regeneration  and  Renovation 
we  deem  factitious— the  former  word  having  its  critical 
sense.  The  distinction  is  of  course  factitious,  if  the  mo- 
ral sense  be  allowed  to  that  word.  True  ;  arbitrary  defini- 
tions may  be  given  to  the  two  designations,  and  they  may 
stand  for  what  we  have  called  baptismal  regeneration  and 
moral  regeneration  :  and  if  this  were  the  whole  result  of 
appropriating  those  terms,  it  would  be  but  a  verbal  con- 
test to  question  it.  But  the  question  has  a  bearing  on  the 
interpretation  of  many  scriptures,  and  may  be  extended  to 
matters  of  practical  theology.  We  deem  it  therefore 
worthy  of  as  full  an  investigation  as  we  are  able  to  give  it. 

We  introduce  this  topic  with  a  quotation  from  the  pam- 
phlet of  Dr.  Jarvis,  already  referred  to  in  the  essay — 
this  Sermon,  with  tlie  Appendix,  we  recommend  to  all 
who  wish  to  understand  the  point  in  discussion.  He  says 
— *  A  distinction  has  of  late  years  been  made  by  many  able 
divines  between  the  terms  regeneration  and  renovation  ; 
but  it  deserves  to  be  seriously  considered,  whether  this  dis- 
tinction is  well  founded  ;  and  whether  it  is  not  likely  to 
produce  the  same  confusion  of  thoughts,  and  the  same  in- 
terminable disputes,  which  have  arisen  from  the  opposite 
limitation  of  the  new  birth,  to  the  incipient  sanctification 
of  the  soul.'^ 

It  has  been  argued,  in  the  essay,  (C/t.  iv.  sect.  1,)  that 
as  our  natural  birth  or  begetting  is  our  only  natural  crea- 
tion, the  two  are  equivalent,  and   that  therefore  our  new 

1  Dr.  Jarvii'S«rra.  and  Append,  j?.  72. 


132  APPENDIX. 

birth  and  new  creation  must  be  equivalent  also.  And  we 
think  this  argument  settles  the  point  before  us,  so  far  as  it 
can  be  decided  by  obvious  reason,  or  justness  of  definition. 
But  this  consideration  may  be  greatly  strengthened,  by 
showing  that  Scripture  recognises  the  equivalency  of  the 
expressions,  born  and  created,  and  the  like.  And  as  cus- 
tom, not  always  reason,  is  the  law  of  language,  it  will  be 
proper  to  inquire  how  custom  or  use,  among  writers  unin- 
spired, determines  the  case.  To  Scripture  then — and  to 
human  authorities — we  refer. 

1.  Scripture  uses  birth  for  natural  creation  in  the  pas- 
sage, 'Before  the  mountains  were  brought  forth'' — also,  by 
construction,  in  the  clause,  '  before  the  hills  was  I  brought 
forth.'^  It  uses  also  creation  for  natural  birth,  '  The  Lord 
that  made  thee,  and  formed  thee  from  the  womb'' — again, 
'  he  that  for7ned  thee  from  the  womV — again,  *  thou  send- 
est  forth  thy  Spirit,  they  are  created,"^  i.  e.  new  generations 
of  creatures  are  born.  Natural  birth  and  natural  creation 
are  used  also  as  synonymous,  '  This  shall  be  written  for 
the  generation  to  come :  and  the  people  which  shall  be 
created  shall  praise  the  Lord  :'  so  convertible  indeed  are 
the  ideas,  that  the  Prayer-book  translation  of  this  verse 
gives  '  born'  for  '  created.'  To  the  same  effect,  St.  Paul 
argues,  that,  as  God  '  hath  rnade  of  one  blood  all  nations 
of  men,'  they  '  are  the  offspring  of  God  :'^  his  relation  as 
Father  of  all,  and  Creator  of  all,  is  one  and  the  same. 

We  find  also,  in  Scripture,  that  new  birth  and  new  crea- 
tion are  synonymous — as  in  the  passages,  '  Bring  my  sons 
from  far,  and  my  daughters  from  the  ends  of  the  earth  ; 
even  every  one  that  is  called  by  my  name  :  for  I  have  cre- 
ated him  for  my  glory,  I  have  formed  him,  yea,  I  have  made 
him' — again,  '  Of  the  Rock  that  begat  thee  thou  art  un- 
mindful, and  hast  forgotten  God  that  formed  thee'— again, 
*Let  Israel  rejoice  in  him  that  made  him;  let  the  children 
of  Zion  be  joyful  in  their  king' — again,  '  Have  we  not  all 
one  Father  ?  hath  not  one  God  created  us  ?  why  do  we  ...  . 
profane  the  covenant  of  our  fathers?' — again,  '  Thus  saith 
the  Lord,  the  Holy  one  of  Israel,  and  his  Maker,  Ask  me 
of  things  to  come  concerning  my  sons ;  and  concerning 


iPs.xr.  2.    Prov.  viii.  25.      Isa.  xliv.  9.  24.      Ps.  civ.  30.     cii.  18.    Acts 
xvii.  26,29. 


APPENDIX.  13B 

the  work  of  my  hands  command  ye  me.'  The  same  key 
will  apply  to  all  passages  which  regard  the  Deity  as  the 
Creator,  in  a  peculiar  sense,  of  Israel,  or  of  christians — - 
'  the  Creator  of  Israel' — '  we  are  his  worJcmanshipj  created 
in  Christ  Jesus  unto  good  works  :"^  the  meaning  is  the 
same  as — the  Father  of  Israel ;  we  are  his  children  by  re- 
generation. 

The  repeated  prayers  of  the  psalmist  to  be  *  quickened"^ 
are,  in  effect,  prayers  for  moral  regeneration.  He  had 
been  already  '  quickened,' yet  he  asks  the  same  blessing 
again,  and  continually.  This  prayer  not  only  intimates 
that  moral  regeneration  is  to  be  repeated,  but  also  that  it  is 
the  same  as  new  creation,  the  '  renewing'  which  advances 
or  is  reiterated  '  day  by  day.'  The  prayer-book  translation 
says,  in  several  places,  '  quicken  me,  as  thou  art  wont."^ 

We  do  not  dwell  on  these  passages,  as  their  bearing  on 
the  point  we  are  investigating  seems  clear.  They  afford, 
we  think,  ample  scriptural  proof  that  to  be  made  anew 
and  to  be  new  born  are  expressions  entirely  equivalent. 
And  as  Scripture  is  the  final  authority  in  matters  of  doc- 
trine, we  might  here  rest  the  argument,  and  claim  a  de- 
cision in  our  favour.  But,  to  show  that  our  opinion  is 
sustained  by  those  of  other  writers,  and  that  the  law  of 
custom  declares  for  this  convertibility  of  the  terms,  we 
proceed  to  the  other  head  proposed. 

2.  Human  authorities,  almost  without  number,  acknow- 
ledge, in  various  ways,  the  identity  of  regeneration  and 
renovation  or  new  creation.  We  draw  our  proofs  from  the 
Fathers,  and  from  later  divines. 

Barnabas.  In  a  passage  of  which  we  have  already  quo- 
ted a  part,  he  says — '  seeing  therefore  he  has  renewed 
am>c:Livi<r'M  us  by  the  remission  of  our  sins,  he  has  put  us 
into  another  frame,  that  we  should  have  souls  like  those  of 
children,' iSi;c.^  The  word  '  renewed'  here  refers  to  bap- 
tism, which   is  the  sacramental  '  remission  of  sins.'     And 


1  Isa.  xliii.  6,  7.  Deut.  xxxii.  18.  Ps.  cxlix.  2.  M.il.  ii.  10.  Isa.  xlv.  11. 
xliv.  15.  Eph.  ii.  10:  the  margin  of  a  Scotch  edition  of  the  Bible  refers,  at 
this  last  passage,  to  John  iii.  3,  5. 

2  Ps.  Ixxx.  18.  cxix.  25, 37,  40,  88,  149,  154,  156, 159.  cxliii.  11 :  see  Bp, 
Homo  on  Ps.  cxix.  25. 

3  Barn.  Epist.  sect  6. 

M 


134  APPENDIX. 

as  baptism  ia  commonly  regarded  as  regeneration,  by  the 
fathers,  and  indeed  as  no  other  meaning  can  here  be  as- 
signed the  word,  it  follows  that  the  '  renewing'  of  this  pas- 
sage is  synonymous  with  the  regeneration  of  the  font. — 
The  '  putting  us  into  another  frame,'  and  '  forming  us 
again,'  refer  to  moral  regeneration. 

Justin  Martyr.  We  will  state  also  in  what  manner  we 
are  created  anew  ic^ivoTrom^ivrii  by  Christ,  and  have  dedicat- 
ed  ourselves  to  God  ....  we  lead  them  to  a  place  where 
there  is  icater,  and  there  they  are  regenerated  uvsLymmTctt 
as  we  also  were.'^  It  is  evident  that  renewing  or  new  cre- 
ation, baptism,  and  regeneration,  were  held  synonymous  by 
Justin — and  were  thus  understood  currently. 

Athanasius.  Referring  to  the  expression  (Heb.  vi.)  '  re- 
new them  again  unto  repentance,'  this  father  says — '  he  de- 
clares that  there  is  one  renovation  by  baptism,  not  a  se- 
cond ....  the  baptized  person  is  reneiced,  as  horn  again 
by  the  grace  of  the  Spirit.'^  The  words  '  renewed'  and 
'  born  again'  are  expressly  made  equivalent.  And  '  reno- 
vation by  baptism,'  or  baptismal  renovation,  is  obviously 
the  same  as  ba.ptismal  regeneration.  Whether  referring 
the  passage  to  baptism  is  its  just  interpretation,  it  is  not 
our  province  to  inquire.  Again  :  We  have  quoted  from 
this  father  the  declaration,  '  he  who  is  baptized  puts 
off  the  old  man,  and  is  renewed^  as  being  horn  again  by  the 
grace  of  the  Spirit' — to  be  *  renewed'  and  to  be  '  born 
again'  are  interchangeable  expressions. 

Gregory  of  Nyssa.  '  We  receive  a  salutary  [new]  hirth 
by  the  renovation  and  change  of  our  nature.'^  Moral  re- 
generation and  moral  renovation  are  plainly  made  the  same 
thing. 

Ambrose.  '  St.  Ambrose,  speaking  of  baptism,  expresses 
himself  thus:  By  baptism  we  are  reneived,  by  which  also 
we  are  horn  again.""^  If  we  understand  the  passage,  re- 
novation is  here  identified  with  new  birth. 

Augustine.     '  The  renovation  after  the  image  of  God  is 

1  Just.  A  pel.  (Press  Edit.)  sect.  79.  p.  183. 

2  Suicer  on  Avaxa/v^r/f.  In  Bp.  Hobart's  Bible,  on  Tit.  iii.  5.  one  of  the 
■writers  quoted  allows  that '  sometimes  indeed  renovation  is  used  for  the 
new  birth,  as  Heb.  vi.  4,  6.' 

3  Suicer  on  KvdiKa.i\i<T/ui.o?. 

4  See  Dr,  Nieholls,  in  Bp.  Brownell's  Prayer-book. 


APPENDIX.  135 

not  effected  in  a  moment,  like  that  regeneration  in  bap- 
tism, which  is  done  in  a  moment.'  We  have  quoted  the 
passage  twice  in  the  essay.  It  shows  that  Augustine  con- 
sidered renovation  and  regeneration  as  synonymous — may 
we  not  say,  in  both  the  baptismal  and  the  moral  senses  of 
those  words  respectively  ?  May  we  not  regard  this  pas- 
sage as  an  adumbration  of  our  entire  doctrine? 

On  the  authority  then  of  the  Fathers,  we  may  securely 
affirm  regeneration  and  renovation  to  be  identical.  And 
hence,  according  to  the  developements  of  our  essay,  reno- 
vation or  new  creation  may,  like  regeneration,  be  regarded 
as  of  two  kinds,  baptismal  renovation,  and  moral  renova- 
tion. The  results  we  need  not  point  out,  further  than  to 
suggest,  that  a  certain  text  may  be  read  four  ways  with  the 
same  meaning — washing  of  regeneration,  and  renewing  of 
the  Holy  Ghost — washing  of  renewing,  and  regeneration 
of  the  Holy  Ghost — washing  of  regeneration,  and  regene- 
ration of  the  Holy  Ghost — washing  of  renewing,  and  re- 
newing of  the  Holy  Ghost. 

The  following  statement  of  the  mode  of  speaking  of  the 
Fathers,  on  this  subject,  is  from  a  standard  writer  on  the 
Liturgy.  '  The  Greeks  have  a  variety  of  words  to  express 
regeneration  by  :  not  only  ctvAytn^ft?,  which  is  an  exact 
translation  of  it;  but  ctva.>tAiviTfA.o^,  renovation;  h-vaktio-k,  re- 
creation  ;  civuMiccTt?,  renewing  ;  ctvai^Txo-i;,  resurrection  ;  ^6t£</2o\», 
the  change;  f^irctTroiMcris,  the  refitting;  7raKiyym<nx,  t^e  being 
born  again;  ttakivtokia,  the  begetting  again :  all  which  ex- 
pressions are  used  of  baptism,  and  seldom  or  never  of  the 
rise  after  a  lapse. '^  That  some  of  these  expressions  are 
applied  by  the  Fathers  to  the  moral  change,  and  even  to  the 
rise  after  a  lapse,  we  have  shown  in  ch.  iv.  sect.  2.  We 
produce  the  extract  only  to  confirm  our  proposition,  that  re- 
generation and  renovation  are  perfectly  convertible  modes 
of  expression. 

By  referring  to  Suicer's  Thesaurus,  further  evidence, 
drawn  from  the  Fathers,  will  be  found  that  these  expres- 
sions are  synonymous.  The  word  Hctxiyyma-ix,  regeneration, 
he  defines,  '  to  be  born  again  or  renewed.''  Of  the  word 
Av:txxm3-^ic,  renovation,  he  says,  'It  is  frequently  used  for 
baptism,  which  seals  to  us  regeneration  by  the  Spirit .... 

1.  Dr.  Nichols,  as  quoted  in  Bp.  Brownell's  Prayer-book, 


136  APPENDIX, 

hence  the  laver  of  regeneration  is  called  renovation  by  the 
laver.'  Of  the  word  avukhivi^uv  he  says,  *  it  means  to  renew  ; 
it  is  elegantly  used  for  regeneration.^  On  Arnvsacr/f — « it 
means  renovation,  restoration,  regeneration.^  On  AvxTrxcta-K 
— '  among  ecclesiastical  writers,  it  means  new  formation, 
regeneration,  which  Is  effected  in  baptism  :  or  simply  re- 
generation, which  is  effected  by  the  Holy  Ghost.'  But  we 
need  not  multiply  quotations.  It  will  be  sufficient  to  add, 
with  Dr.  Jarvis,  who  first,  we  believe,  among  late  writers, 
invited  attention  to  this  department  of  the  subject  of  re- 
generation— this  work  contains  '  full  proof  that  the  words 
resurrection,  renovation,  and  regeneration,  were,  in  a  meta- 
phorical sense,  used  anciently  as  convertible  terms.' 

'  Hesychius  explains  Tixhtyyevmct  regenerauon,  as  meaning 
to  be  boim  again  or  renewed.^ 

Parkhurst,  on  Ti^xxiyyivia-ici,  says — '  a  being  born  again,  a 
new  birth,  regeneration,  renovation'' — again,  on  Matt.  xix. 
28,  '  if  the  words  si'  t»  TraKiyyma-in  [in  the  regeneration']  be 
construed  as  in  our  translation  .  .  .  they  will  denote  that 
great  spiritual  renovation  which  began  to  take  place  on  the 

preaching  of  John  the  Baptist but  if  those  words 

be  connected  .  .  .  with  the  subsequent  ones  «T«tv  K-x^io-ii,  &;c., 
they  may  then  be  most  easily  and  naturally  referred  to  that 
greater  and  more  signal  renovation  which  commenced  after 
the  resurrection  and  ascension  of  the  Redeemer,'  &c. 

A  host  of  divines  of  the  church  of  England  may  be  ad- 
duced in  confirmation  of  the  identity  of  renewing  and  the 
new  birth. 

Archbishop  Cranmer  says — '  whosoever  cometh  to  that 
water,  being  of  the  age  of  discretion,  must  examine  him- 
self duly,  lest  if  he  come  unworthily,  (none  otherwise  than 
he  would  unto  other  common  water,)  he  be  not  reneived  in 
Christ,  but  instead  of  salvation  receive  his  damnation.'^ 
Baptism  duly  received  and  '  renewing'  are  here  connected  ; 
and  this  makes  the  '  renewing'  the  same  as  regeneration. 

Bishop  Taylor  says — '  Baptism  is  a  new  birth,  by  which 
we  enter  the  new  world,  the  new  creation"* — '  and  because 
from  henceforward  we  are  a  new  creation,  the  church  uses 
to  assign  new  relations  to  the  catechumens,  spiritual /of/iers 

1  J.  ScottonBapt.j).  182. 


APPENDIX.  137 

and  susceptors.'^  Again — 'the  natural  man  cannot  choose 
but  do  evil ;  but  it  is  because  he  will  do  so;  he  is  not  born 
in  the  second  bi?'th,  and  renewed  in  the  baptism  of  the 
Spirit.'  Again — '  so  hath  God  done  in  the  7iew  creation  ; 
all  the  world  was  concluded  under  sin,  it  was  a  corrupt 
mass,  all  mankind  had  corrupted  themselves  ;  but  yet  were 
capable  of  divine  influences,  and  of  a  nobler forrn,  produ- 
cible in  the  neiv  birth:  here  then  God's  Spirit  moves  upon 
the  waters  of  a  divine  birth,''  &;c.^  He  speaks  of  the  baptis- 
mal new  birth,  and  regards  it  as  a  new  creation  or  renovation. 

Bishop  Pearson — '  which  regeneration  is,  as  it  were,  a 
second  creation,  for  we  are  God's  workmanship,  created  in 
Christ  Jesus  unto  good  works  ....  and  he  alone  who  did 
create  us  out  of  nothing,  can  beget  us  again,  and  make  us 
of  the  new  creation.^  Again — '  The  second  part  of  the  of- 
fice of  the  Holy  Ghost  in  the  sanctification  of  man,  is  the 
regeneration  and  renovation  of  him  .  .  .  [then  are  quoted 
Tit.  iii.  5,  John  iii.  5,  1  Cor.  vi.  11  ;  and  it  is  added]  .  .  . 
The  second  part  then  of  the  office  of  the  Holy  Ghost  is  the 

renewing  oimdin  in  all  the  parts  and  faculties  of  his  soul 

If  we  live  in  the  Spirit,  quickened  by  his  renovation,  we 
must  also  walk  in  the  Spirit.'^  He  makes  '  renewing'  in- 
clude '  regeneration  and  renovation ;'  and  he  regards  '  re- 
novation' as  that  which  '  quickens'  the  sinner,  his  resurrec- 
tion, or  new  begetting. 

Dr.  Barrow  says — '  In   baptism,  the  gift  of  God's  Holy 

Spirit  is  conferred with  the  laver  of    regeneration 

St.  Paul  joineth  the  renovation  of  the  Holy  Ghost.'  Again: 
'  With  those  gifts  [in  baptism]  is  connected  the  benefit  of 
regeneration,  implying  our  entrance  into  a  new  state  and 
course  of  life  ;  being  endowed  with  new  faculties,  disposi- 
tions and  capacities  of  souls,  becoming  new  creatures  and 
new  men,  as  it  were  renewed  after  the  likeness  of  God  in 
righteousness  and  true  holiness,'  &;c.  Again  :  he  speaks 
of  '  that  work  which  is  styled  the  regeneration,  renovation, 
vivification,  new  creation,  resurrection  of  man.'-* 

Archbishop  Tillotson  says — '  sometimes  the  condition  of 


1  Taylor's  Life  o{ Chn?,i,  part  1,  sect.  9.  We  take  these  two  extracts  from 
Bishop  Mant;  who,  if  we  mistake  not,  appropriates  the  term  '  conversion,' 
oftener  and  mdeed  rather  than  renovation,  to  the  moral  change. 

2  Taylor's  Serm.  V.  3.  p.  42,  303.  3  Pearson  on  the  Creed,  p.  27,  328. 
4  Weller  Tracts,  2>.  11,  12:  Works,  F.  2.  Serm.  34. 

m2 


138  APPENDIX. 

the  gospel  is  expressed  by repentance,  conversion, 

regeneration,  renovation,  sanctification,  the  new  creature 
[or  creation,]  the  new  man.'^ 

Bishop  Burnet.  '  Our  Saviour  had  this  ordinance  in  his 
eye,  when  he  spake  to  Nicodemus,  and  told  him  that  except 
a  man  were  ho7'n  again,  he  could  not  see  the  kingdom  of 
God  :  by  which  he  meant  the  entire  change  and  renovation 
of  a  man's  mind,'  &c.  Again  :  '  our  Saviour  answered 
more  fully,  Verily,  verily,  I  say  unto  thee,  except  a  man  be 
horn  of  water,  and  of  the  Spirit,  he  cannot  enter  into  the 
kingdom  of  God.  The  meaning  of  which  seems  to  be  this, 
that  except  a  man  came  to  be  renewed,  by  an  ablution  like 
the  baptism  which  the  Jews  used,  that  imported  the  outward 
profession  of  a  change  of  doctrine  and  of  heart ;  and  with 
that,  except  he  were  inwardly  changed  by  a  secret  power 
called  the  Spirit,  that  should  transform  his  nature,  he  could 
not  become  one  of  his  disciples,  or  a  true  christian.'^  In 
the  former  of  these  extracts,  '  renovation'  is  made  the  same 
as  being  '  born  again.'  In  the  latter,  '  renewed'  corresponds 
with  being  '  born  of  water,'  while"  the  operation  of  '  the 
Spirit'  appears  to  be  regarded  as  a  different  change,  though 
a  part  of  the  same  regeneration.  A  critic  might  see  two 
renovations  in  these  passages. 

Dr.  Whitby — '  except  a  man  be  horn  again,  that  is,  re- 
newed in  his  mind,  will,  and  affections,  by  the  operation  of 
the  Holy  Spirit,  and  so  become  a  new  creature.''  Again — 
'  hath  quickened  us  together  with  Christ,  not  only  by  giving 
us  a  neiD  hirth,  or  renovation  of  life,  but  an  assurance  also 
of  eternal  life.'^ 

Bishop  Hopkins,  of  Raphoe — '  There  is  indeed  a  bap- 
tismal regeneration,  whereby  all  that  are  made  partakers  of 
that  ordinance,  are,  according  to  scripture  language,  sancti- 
fied, renewed,  and  made  the  children  of  God.'^ 

Bishop  Bradford  adverts,  as  we  have  seen  in  the  essay, 
to  the  'true  notion  oi regeneration,  both  when  it  is  applied 
to  baptism,  and  when  it  particularly  denotes  the  renewing 
of  the  mind  by  the  Divine  Spirit.' 


1  Tillotson  V.  2.  p.  325. 

2  On  the  xxviith  Article. 

3  Whitby  on  John  iii.  3.    Eph.  ii.  5 :  as  quoted  in  Bp.  Hobart's  Bible. 

4  Hopkinis'  Works,  V.  2.  p.  468. 


APPENDIX.  1 39 

Stackhouse,  we  have  shown,  {ch.  iv.  sect.  6,)  makes  re- 
generation and  renewing  synonymous. 

Dr.  Waterland,  as  quoted  in  our  essay,  {ch.  iv.  sect.  5,) 
allows  that  regeneration,  *  in  the  larger  sense,  takes  in 
renovation,'^ 

Dr.  Hole,  on  the  gospel  for  Trinity  Sunday,  says 

*  God  the  Holy  Ghost,  who  moving  upon  the  waters  of  baj)- 
tis7n,  effects  a  neio  creation,  as  he  did  by  moving  upon  the 
face  of  the  waters  in  the  old  creation.'     By  ascribing  the 

*  new  creation'  or  renovation  to  '  baptism,'  he  makes  it  the 
same  as  regeneration. 

Dean  Comber — '  As  it  was  in  the  first  creation  and  gene- 
ration  of  all  things,  so  is  it  in  the  new  creation  and  regene- 
ration of  a  christian  :  the  Spirit  moving  upon  the  waters 
of  baptism,  giveth  light  and  life,'  &c.  Again — '  our  cor- 
rupt nature  is  changed  in  baptism,  and  there  is  a  renovation 
effected  thereby,  both  as  to  the  mortification  of  the  old  af- 
fections, and  the  quickening  of  the  new,  by  the  Holy 
Spirit,  which  is  hereby  given  to  all  that  put  no  bar  or  im- 
pediment to  it.'^  Renovation  effected  in  baptism  is  of 
course  the  same  as  baptismal  regeneration. 

Dr.  Bennett — '  To  be  born  of  water  signifies,  to  be  bap- 
tized with  water  ;  and  to  be  born  of  the  Spirit  signifies  to 
be  reneived  in  the  inner  man,  to  be  sanctified  or  made  holy 
by  the  gracious  influence  of  the  Holy  Spirit.  And  this 
birth  of  water  and  of  the  Spirit  is  a  new  birth,  and  is  dis- 
tinguished from  that  old  former  birth  of  nature  by  which 
we  enter  into  the  world. '^  This  writer  comes  very  near 
making  two  new  births.  He  certainly  makes  regeneration 
by  the  Spirit  to  be  synonymous  with  renovation. 

Wheatly — '  when  we  are  admitted  into  the  church  we 
are  first  baptized,  whereby  the  Holy  Ghost  cleanses  us  from 
the  pollutions  of  our  sins,  and  renews  us  unto  God,'  iScc. 
Again — 'those  who  are  dead  to  God  through  sin,  are  born 
again  by  the  washing  of  regeneration,  and  renewing  of  the 
Holy  Ghost.'  Again — '  this  new  name  is  given  us  at  our 
baptism,  to  remind  us  o^  ouxnew  birth,  when,  being  washed 
in  the  laver  of  regeneration,  we  are  thereby  cleansed  from 


1  Quoted  in  Bp  Brownell's  Prayer-book. 

2  See  Bp.  BrowneJl's  Prayer-book. 


140  APPENDIX. 

our  natural  impurities,  and  become  in  a  manner  new  creo' 
tures.''^ 

Skelton — '  it  had  been  far  better  for  them  never  to  have 
been,  than  not  to  have  been  reclaimed  and  regenerated  ; 
because,  without  their  second  creation^  the  first  must  have 
put  them  unavoidably  in  the  way  of  everlasting  misery.'^ 

Bishop  Home — 'The  first  portion  of  sanctifying  grace  is 
given  at  baptism  ....  the  sinner  being  then  sacramentally 
buried  with  Christ  into  his  death,  arises  with  him  .  .  .  .  re- 
netved  unto  holiness  by  the  operation  of  his  Spirit.  This 
total  renetval,  as  first  conferred  by  the  baptismal  laver,  is 
styled  7'e generation,  and  answers,  in  things  natural,  to  the 
birth  of  an  infant.'^ 

Dr.  Paley  says  of  repentance — '  it  is  called  in  scripture, 
a  state  of  regeneration,  or  new  birth  ;  a  conversion  from  sin 
to  God  ;  a  being  renewed  in  the  spirit  of  our  minds  ;  a 
putting  ofl[*the  old  man,  which  is  corrupt  according  to  the 
deceitful  lusts  of  the  flesh,  and  a  putting  on  the  new  man, 
which  is  created  in  righteousness  and  true  holiness.'^ 

Bishop  Porteus,  on  Matt.  xix.  28,  says — 'Our  translators 
....  supposed  that  word  [regeneration]  to  relate  to  the 
first  preaching  of  the  gospel,  when  those  who  heard  and 
received  it  were  to  be  regenerated,  or  made  new  crea- 
tures.'' 

Bishop  J.  B.  Sumner,  in  a  note  on  the  same  passage, 
containing  the  word  ^ re generatio?i,^  says — 'In  ihe  renova- 
tion or  restoration  of  all  things.' 

Bishop  Ravenscroft — '  In  the  primitive  church,  immedi- 
ately after  the  days  of  the  apostles,  the  word  baptism  was 
hardly  ever  used,  but  instead  thereof  some  word  which  ex- 
pressed its  spiritual  accompaniments — such  as  regenera- 
tion, re-creation,  renovation,  resurrection,  renewal,  with 
many  others.'^  All  these  therefore  were  convertible  terms, 
and  were  equivalent  to  each  other  in  meaning. 

1  Wheatly  on  the  Office  of  Baptism.  In  the  second  of  these  extracts,  an 
approximation  may  be  seen  to  the  doctrine  of  two  regenerations ;  the  one 
being  '  the  washing  of  regeneration;'  the  other,  the  being  '  born  again'  by 
that  regeneration  together  with  the  '  renewing  of  the  Holy  Ghost.'  In  an- 
other passage,  Wheatly  says,  of  '  born  again  to  God,' that  it  is  'a  phrase, 
which  in  most  ecclesiastical  writers,  and  especially  in  Irenaeus,  is  generally 
used  to  signify  that  regeneration,  which  is  the  effect  of  baptism.' 

2  See  Bp.  Hobart's  Bible,  on  John  iii.  6. 

3  Discourse  xviii.  on  Eph.  iv.  7.  {Lond.  1824,/).  224.) 

4  Paley's  Clerg.  Corap.  (Works,  V.  5.  p.  311.)        5  Works,  V.  I.  p.  476. 


APPENDIX.  141 

Besides  these  authorities  from  our  own  denomination, 
for  this  identity  of  regeneration  and  renovation  or  new 
creation,  we  adduce  some  from  the  non-episcopal  school. 

Calvin — '  I  apprehend  repentance  to  be  regeneration  . . . 
the  apostle  teaches  us  ...  .  be  ye  renewed  in  the  spirit  of 
your  mind.'  Again — '  in  the  whole  course  of  regenera- 
tion, we  are  justly  styled  God's  workmanship,  created  unto 
good  works. '^ 

Baxter,  as  quoted  in  our  essay — we  are  '  made  new  crea- 
tures, when  we  are  baptized;  therefore  it  is  called  the 
laver  of  regeneration,'' 

Matthew  Henry,  on  Tit.  iii.  5. — '  Here  is  the  formal 
cause  of  salvation,  or  that  wherein  it  lies,  the  beginnings 
of  it  at  least,  in  regeneration,  or  spiritual  renewing,  as  it 
is  here  called.' 

Doddridge,  in  his  sermon  on  Tit.  iii.  5,6 — '  the  apostle  Paul 
here  adds,  that  we  are  saved  by  the  reneioing  of  the  Holy 
Ghost :  by  which  I  can  by  no  means  understand  something 
entirely  distinct  from,  and  subsequent  to  his  regenerating 
influences  ;  for  ...  .  none  can  be  regenerated  who  are  not 
renewed.'' 

Campbell,  on  Matth.  xix.  28,  gives  '  renovation'  for  re- 
generation— '  ye  which  have  followed  me,  in  the  regenera- 
tion,' &;c.  He  adds,  '  a  renovation,  or  regeneration,  of 
heaven  and  earth,  when  all  things  shall  become  new.' 

Macknight,  on  Tit.  iii.  5,  says — '  the  real  change  in  the 
nature  of  a  believer,  which  entitles  him  to  be  called  a 
son  of  God,  is  not  effected  by  baptism,  but  by  the  renew- 
ing  of  the  Holy  Ghost.'  In  other  words,  regenerating 
grace  is  renewing  grace — the  two  are  identical — of  course, 
the  words  regenerate  and  renew  mean  the  same  thing. 

If  then  custom,  the  law  of  language,  is  to  decide,  we 
may  securely  affirm  that  regeneration  and  renovation  are 
equivalent  terms,  are  expressions  perfectly  interchangea- 
ble. Some  writers  indeed  give  the  words  distinct  mean- 
ings. But  we  have,  on  the  other  side,  Faihers,  critics,  and 
learned  divines,  too  numerous  to  be  overmatched.  We 
have  also  in  our  favour,  the  Scriptures.  We  have,  more- 
over, the  reason  of  the  thing — the  natural  sameness  of  the 
birth  and  the  creation  of  men. 

1  Calv.  Instit.  V.  2.  p.  73,  8a 


142  APPENDIX. 

Many  of  the  passages  we  have  quoted,  from  uninspir- 
ed authors,  are  built  on  the  theory,  that  the  seed  or  first 
element  of  the  moral  and  converting  influences  of  the 
Spirit  is  deposited  at  baptism  :  that  opinion  we  have  dis- 
claimed. Some,  also,  of  the  quotations,  present  a  mode  of 
speaking  singularly  incautious,  and  very  liable  to  misre- 
presentation and  perversion  :  indeed  we  have  been  aston- 
nished,  while  transcribing  them,  that  Bishop  Mant  should 
have  been  so  much  upbraided  for  his  comparatively  unob- 
jectionable tracts,  while  these  earlier  writings  were  not 
recalled  to  notice  for  yet  greater  censure.  With  this 
further  disclaimer,  concerning  the  tone  of  some  of  our  ex- 
tracts, we  remind  the  reader,  that  we  have  adduced  them 
merely  to  sustain  our  proposition,  that  renewing  or  new 
creation  is  synonymous  with  regeneration. 

We  know  of  but  one  objection  to  this  part  of  our  theory. 
It  is  alleged,  that  when  Scripture  and  our  Prayer-book  use 
the  words  regenerate  and  renew  in  an  appropriate  or  dis- 
tinctive sense,  the  former  means  conferring  the  baptismal, 
and  the  latter  the  moral  change.  But  the  question  is,  does 
the  scripture,  or  does  our  prayer-book,  give  an  appropriate 
sense  to  these  words'?  We  think  not — and  for  these  rea- 
sons :  1.  There  is  but  one  passage,  in  each  of  the  books, 
in  which  this  appropriate  sense  can  even  be  supposed  ; 

*  the  washing  of  regeneration,  and  renewing  of  the  Holy 
Ghost;'  '  grant  that  we,  being  regenerate,  may  daily  be  re- 
newed ;^  and  one  passage  only  is  not  sufficient  to  establish 
or  to  denote  usage  :  this  appropriation  therefore  of  the 
respective  words  is  taken  for  granted,  not  proved.  2.  If 
we  go  beyond  the  very  words  to  their  synonymes,  we  find 
that  scripture  often  applies  to  the  moral  change  expres- 
sions equivalent  to  regeneration,  as  our  essay  has  largely 
shown  ;  and  we  find  that  '  renew'  in  Heb.  vi.  is  by  sonie 
interpreted  of  the  regeneration  of  baptism  ;  nay,  we  find 
some  incorporate  with  it  the  '  renewing  of  the  Holy  Ghost,' 
in  Tit.  iii.  We  also  find,  that  our  iVrticle  xxvii.  speaks  of 
a  regeneration    or    new  birth'    of   which    baptism   is    the 

*  sign'  or  token,  and  of  an  *  adoption  to  be  the  sons  of 
God'  which  is  only  '  promised'  in  that  sacrament.  These 
facts  show   that  the  sense  of  the  two  words  in  question  is 

i  Tit  iii.  5 ;  and  the  Collect  for  Christmas  day. 


APPENDIX.  143 

not  appropriated,  as  alleged  ;  and  this  affords  the  strongest 
presumption  that  the  words  themselves  are  not,  in  either 
scripture  or  the  prayer-booii.  3.  The  argument  for  this 
appropriation  depends,  not  only  on  those  books,  but  also 
on  the  interpretation  of  them  by  good  authorities  ;  and  we 
have  adduced  enough  of  these,  in  behalf  of  our  views,  to 
neutralise,  at  the  least,  the  authorities  that  are  against  us. 
We  conclude  therefore,  that  neither  Scripture  nor  the 
Prayer-book  use  the  words  regeneration  and  renewing  in 
an  appropriated  sense.  Individual  divines  may  do  so,  if 
they  think  fit,  for  their  own  arguments  and  illustrations; 
but  private  usage  is  widely  different  from  the  establish- 
ment of  an  usage  by  scripture  or  the  church. 

Our  proposition  then  we  regard  as  beyond  fair  objection 
— renewing  or  new  creation  and  regeneration  are  terms 
equivalent  and  convertible. 

The  chief,  though  not  the  only  bearing  of  this  proposi- 
tion, of  this  fact,  as  far  as  our  essay  is  concerned,  is  on 
the  further  proposition,  that  moral  regeneration  is  a  pro- 
gressive change,  capable  of  increase  and  repetition.  We 
must  be  '  renewed  or  morally  regenerated  day  by  day."* 
Daily  must  we  '  put  on  the  new  man,  which  after  God  is 
created  in  righteousness  and  true  holiness.'  We  must 
'  come  out  from  among'  sinners,  and  from  sin,  continually, 
that  God  may  be  more  and  more  '  a  Father  to  us,'  and  we 
more  and  more  '  his  sons  and  his  daughters.'  And  if  we 
fall  into  great  sin,  compromitting  or  forfeiting  our  moral 
new  birth,  we  must,  like  David  beseech  our  Maker  to  '  cre- 
ate or  again  regenerate  in  us  a  clean  heart.'  So  likewise 
must  the  pastor,  who  believes  that  he  has  been  the  instru- 
ment of  the  moral  new  birth  of  any  of  his  flock — should 
he  have  reason  to  fear  that  they  have  swerved  from  this 
holy  change — '  travail  in  birth  for  them  again,''  yes,  again 
and  again,  till  he  may  trust  that '  Christ  is  formed  in  them,' 
that  they  are  steadily  'changing  into  the  image  of  the 
Lord,  from  glory  to  glory.' 

Let  such  improvement  be  made  of  the  principle  main- 
tained in  this  Appendix,  and  the  value  of  that  principle 
will  be  established,  beyond  reasonable  dispute.  As  the 
necessity  of  the  moral  new  birth  is  the  strongest  of  all 
topics  in  changing  a  sinner,  so  the  necessity  of  the  perpe- 
tual continuance  of  this  regenerating  process,  or  of  its  re- 


144  APPENDIX. 

petition  if  it  has  decayed  or  been  lost,  must,  by  parity  of 
reasoning,  afford  the  most  impressive  exhortation  to  the 
worthy  disciple  to  persevere,  and  to  the  erring  disciple  to 
return  to  his  fidelity.  And  by  identifying  regeneration 
and  renovation  or  new  creation,  we  add  to  the  number  and 
the  force  of  the  scriptural  arguments  on  which  these  edi- 
fying pleas  are  built.  This  doctrine  therefore  is  beneficial, 
as  well  as  consonant  with  truth. 


FliVIS. 


